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The works of that learned 
and diidacious divine. Mir. 


Digitized by the Internet Archive 
in 2014 


https://archive.org/details/worksofthatlearn01 hook_0O 


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THE 


WORKS 


OF 


THAT LEARNED AND JUDICIO DIVINE, 


ween OH AR D HOOK ER: 


WITH AN ACCOUNT OF 


OES LTR EL oA ND DD EAT da, 


BY 
ISAAC WALTON. 


ARRANGED BY THE 


REV. JOHN KEBLE, M.A. 


LATE FELLOW OF ORIEL COLLEGE, OXFORD, 
PROFESSOR OF POETRY. 


GiRST AMERICAN, FROM THE LAST OXFORD EDITION. 


WITH A COPIOUS GeNERAL INDEX}; TO WHICH IS APPENDED A COMPLETE 1NDEX OF 
THE TEATS OF SCRIPTURE, PREPARED EXFRESSLY FOR THIS EDITION. 
. 


“ All chings written in this booke I humbly and meekly submit to the censure of the grave and reverend 
“ Preiates within this land, to the judgment of learned men, and the sober consideration of all oiters. 
* W’ erein I may happely erre as others before me have done, but an heretike by the help of Almighty God 
“1. will never be.”—Hooker, JIS. Nove on the title leaf of the “Christian Lelter.” 


VOL." £. 


NEW-YORK: 
DL. APPLETON ἃ COMPANY, 200 BROADWAY. 


PHILADELPHIA: 
GEO: 5. APPLETON, 148 CHESNUT-ST 


1844. 


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GENERAL CONTENTS. 


Expitor’s PREFACE, 0.00.00 sees eg Pancho Pee Paci δ Codes Miaeee saniene cons een 
Watron’s DepicatTion ΤῸ Bisnop Mortey,...... Soe eaeeae τιν ον ο saree Pa 
Prerace to THE First Epirion or tue Lire or Hooker... Berea Renee esata 59 
MIRE GEMELOOKERjcc: τορος.  sapeae weation  Wbseaie 3 ποῖα sone aaah Senes 61 
APPENDIX TO THE Lire or Hooker, ...... «νον ; ets ee ΕΝ ἜΣ 101 
Fortuer Appenpix, &c...... ἢ ae δὲ ΡΥ Sastios ΕΣ NY aches 4 cancod Lys 
Srenser’s Prerace ΤῸ Tue Reaper, ...... Seeaes τον τον εξ σῶν πο secant 119 
Prerace ΤῸ THE Booxs or tHe Laws or Eccuesiasticau Pourty, τ διοιοῖς πὴ διεον. κυ ἢ εν 10] 
Or vue Laws or ἘΠΟΟΓΕΒΙΛΒΤΙΟΛΙ, Pouity, Tur First Boox, ἐπα τευ τ 3 wees 155 

ee Mh . Tue Seconp Book,..... Rasire ποιοῖεν, τ ν 190 

ἂν ᾿ Ture Timp Boor, eades swan’ aon 219- 

« “ Tur Fourtu Book,.... ΕΑΝ sone seouseeOD 
Hooxer’s Depication ΤῸ Arcipisnop Wuitcirr, ... τατον wanes sieve sree 289 


Or tue Laws or Eccresiasticat Poxrity, Tur Firrn Boox,...... «νον Sea etcdte : sensed 293 


VOL. IL 


Appendix To Book V.... Sioante ἔοι ΕΝ eae OC seen SaGiders 28 
Or tue Laws or Eccrestasticat Poxity, Tur Sixtu Book,...... ἐξοτοῖς Se eee 67 
Aprennix to Book VI. ...... Beara Momence mae tthe Ξ ἘΝ ecbaue ἘΠῚ 117 
Or tue Laws or ΕἸΘΟΙΕΒΙΛΒΤΙΟΛΔΙ, Pority, Tue Seventn Book,... ΡΝ cameos ee 155 
CG “ Tuc Eicuru Boor, ...... κεν ἢ ἤπιος : 219 
PAPPENDIC τὸ βού ΠῚ]. 9 wctses |v oeeens ΟΣ Seuss ἘΠΕ: ας edecte Sandee ere 
Sermon I....... ἄξγος “Vases : ans ἐρκοδὲ overs Peco sects sagittis 289 
Sermon II. ἘΔ em tatecs τὸ aes > We Ὁ seas rosie ee ΕΝ Sesto Oo 
Travens's SuprticaTioN To THE CouNciL,.. ποτὲ ἀπά ὅς. Ἔτος ἐπι δ Ravens 329 
Ifooxer’s Answer To Travers’s SuprLicaTion, aaa sodtes eusante Seeds stealer 339 
Sermon III. ... Mefared meio τὴς SORE seenee Bese saaeing hear 353 
Sermon IV. ...... ἘΠΕ ἜΣΘΩΝ suisiatee ΤΠ eae <node ἐου δος sense OG 
Jackson’s DeEDICATION,... ὀ..... ΟΝ teed Sao share Sevess τεῖρος 379 
ἘΠΕῚ: ἐς" Ὁ, τον 0O0 
ented πε τες asweuts 393 
ΕΝ τ τ τ 0... nconss ΤΣ Te eOuMagterssc | Sasess)| | seceaal εν ταῖν 
Essen Beane ἀπε τ αν, arene 407 


Sermon V.° Satie ee ee aoa ee καῖε ἘΣ ΤΣ 


BERMON VE. cece BAN. Woe : ogee ease 


{3 


EDITOR’S 


PREFACE. 


Tue first object of the present publica- 
tion is, to exhibit the remains of the great 
and venerable writer (all, unfortunately, 


more or less imperfect) in as correct a form. 


as could be attained, by reference, through- 
out, to the original editions; and in some 
few cases, to MS. copies. 

1. In respect of the Life of Hooker, by 
Walton—which has a sort of customary 
right to appear first in all collections of his 
remains, and a right, surely, which no one 
would wish to disturb, who can enter into 
the spirit either of the biographer, or of his 
subject—the reader will find some consid- 
erable variations from the copy which ap- 
pears in most former editions: of which 
the following is the account. The life was 
first written at Archbishop Sheldon’s sug- 
gestion to correct the errors of that by 
Bishop Gauden, which had come out in 
1662. The first edition bears date 1665; 
the date of the introduction is fixed to the 
year before, by the expression, “I must 
“look back to his death, now sixty-four 
“years past :” for Hooker died Nov. 2, 
1600. In 1670, it was reprinted, together 
with the lives of Donne, Wotton, and Her- 
bert, and the collection was dedicated, as 
the separate life had been, to Walton’s in- 
timate friend (if he might not be called his 
patron) Bishop Morley. It was so popular 
as to reach a fourth edition in 1675; and 
from that, which was the last that had the 
author’s corrections, the present reprint has 
been made. To the best of the Editor’s 
knowledge, the copy of the Life prefixed to 
the editions of Hooker since 1666, was taken 
from Walton’s first edition. For although 
there were at least two reprints of Hook- 
er before Walton’s death, one in 1676, 
and one in 1682, (he died Dec. 15, 1683,) 
the Life remained uncorrected: and this 
circumstance not being observed by Dr. 
Zouch led him to select for his edition a 
text which undoubtedly Walton himself 
had discarded. Dr. Wordsworth in his 
Keclesiastical Biography saw and corrected 
the mistake. Itisremarkable that it should 
have escaped Strype’s notice when he in- 
serted his corrections and additions in the 
reprint of 1705. Some of the principal va- 
riations are set down in the notes to the 
present edition: but without exact collation 
of the two texts. 

[5] 


The general result; in the Editor’s opin- 
ion, is favourable to Walton’s veracity, in- 
dustry, and judgment. The advantage he 
possessed was great in his connexion! with 
the Cranmer family, Hooker’s near neigh- 
bours and most intimate friends. Of this 
connexion Walton’s biographers do not ap- 
pear to have thought much, if it was at all 
observed by them; though it was this in 
all probability which gave the colouring to 
his whole future life, introducing him into 
societies and pursuits from which otherwise 
he seemed far removed. At the same time 
the Editor has no wish to deny, that which 
is apparent of itself to every reader—the 
peculiar fascination, if one may call it so, 
by which Walton was led unconsciously to 
communicate more or less of his own tone 
and character to all whom he undertook to 
represent. But this is like his custom of 
putting long speeches into their mouths: 
we see at once that it is his way, and it de- 
celves no one. Perhaps the case of Hook- 
er is that in which the biographer has on 
the whole produced the most incorrect im- 
pression of his subject. He seems to have 
judged rather from anecdotes which had 
come to his knowledge, than from the indi- 
cations of temperament which Hooker’s 
own writings afford. Otherwise he might 
perhaps have seen reason to add to his 
commendation of him for meekness and pa- 
tience, that those qualities were by no 
means constitutional in him. Like Moses, 
to whom Walton compares him, he was by 
nature extremely sensitive, quick in feeling 
any sort of unfairness, and thoroughly 
aware of his own power to chastise it: so 
that his forbearance (which those only can 
judge of, who have acquainted themselves 


1 This marriage of the Archbishop’s great-niece 
with a simple London shopkeeper would seem to 
shew that Hooker’s own marriage, however ill- 
assorted in other respects, would not be consider- 
ed as disparaging to his station in society. The 
woman might be, as Antony Wood describes her, 
“ὁ clownish and silly,” but in point of rank and ed- 
ucation, according to the fashion of that time, 
there was no reason why she might not become 
the wife of a country clergyman, though of an 
old family, and nephew of a member of parlia- 
ment. Churchman, her father, had been wealthy, 
and the family bore arms, as appears by the 
Hookers’ pedigree. 


vi 


with the writings of his opponents) must 
have been the result of strong principle, and 
unwearied self-control. Again, Walton or 
his informants appear to have considered 
him as almost childishly ignorant of human 
nature and of the ordinary business of life: 
whereas his writings throughout betray un- 
common shrewdness and quickness of ob- 
servation, and a vein of the keenest humour 
runs through them; the last quality we 
should look for, if we judged only by read- 
ing the Life. In these respects it may 
seem probable that if the biographer had 
been personally acquainted with his sub- 
ject, the picture would have been somewhat 
modified; in no others is there any reason, 
either from his writings or from contempo- 
rary evidence, to doubt the accuracy of his 
report. 

It will be observed that in the Notes and 
Appendix to the Life, some use has been 
made of the collections of Mr. Fulman, 
which are preserved in C. C. C. Library, 
to the number of twenty-two volumes ; of 
which an account may be seen in Dr. 
Bliss’s edition of the Athene Oxonienses, 
iv. 242: as also an account of the collector, 
who had been the alumnus and amanuen- 
sis of Hammond, and was the friend and 
literary adviser of Antony Wood. He was 
also acquainted with Walton, as appears 
from his Appendix to the Life of Hooker, 
p-102, note 3: and from an indorsement in 
Fulman’s hand, on some papers which will 
be found, vol. ii p. 117, of this edition. 
All, therefore, that he knew about Hooker 
he had communicated to Walton, no doubt, 
before 1675: and therefore little or no di- 
rect additional information was to be ex- 
pected, or occurs in his papers. 

The chief use now made of them has 
been to extract a few passages relating to 
Reynolds, Hooker’s tutor, and undoubtedly 
the leader of the moderate Puritanical party 
in the University at that time. A specimen 
of his tone and principles may be seen in 
the Further Appendix to the Life, No. ii: 
which letter, with all that we read of Rey- 
nolds, tends to put in a strong light his pu- 
pil Hooker’s entire independence of thought, 
and the manner in which he worked his 
way towards other views than those in 
which he had been trained. For it may be 
observed that his uncle, John Hooker, or 
Vowel, was rather a keen partisan, as he 
had been at one time an associate, of Peter 
Martyr and others of the more uncompro- 
mising foreign Reformers: as his historical 
fragments, inserted in Holinshed, ma 
shew. Hooker’s connection again with 
Bishop Jewel; with Dr. Cole, President of 
C. C. C., who had been forced on the soci- 
ety by the Queen’s government?; and with 
Cole’s party in the College ; were all things 


2 Strype, Parker, i. 528. 


Hooker's Change of Sentiment. 


Order of his Works. [Eprror’s 
calculated, as far as they went, to give him 
a bias towards the extreme which was ac- 
counted most contrary to Romanism. And 
indeed the deep and sincere dread with 
which he regarded the errors and aggres- 
sions of Rome, is apparent in every part of 
his writings: and so much the more in- 
structive will it prove, should we find him 
of his own accord embracing those Catho- 
lic opinions and practices, which some, ia 
their zeal against popery, may have too 
lightly parted with, but which Rome alone 
could not give, neither should we allow her 
indirectly to take them away. 

. The other short pieces, subjoined to the 
Life in this edition, are accounted for by 
notes as they severally occur. 

2. If Hooker’s works were arranged in the 
order of their composition, (a course which 
is so far preferable to any other, as it gives 
the completest view of the progress of the 
writer’s own mind, and any modifications 
which his opinions may have undergone,) 
the Sermons relating to the controversy 
with Travers, 1585-6, would naturally come 
first in order. For that controversy not 
only preceded the Laws of Ecclesiastical 
Polity in order of time, but actually led to 
the first idea and undertaking of the great 
work %. However, in the present publica- 
tion, the precedent of all former ones has 
been respected: but it will be for future edi- 
tors to consider whether they may not ad- 
vantageously invert this order. 

The statement of Walton, that the dis- 
pute in the Temple led immediately to the 
design of Hooker’s Treatise, is incidentally 
confirmed by a passage in the Sermon on 
Pride, which appears from internal evi- 
dence to have been a subsequent part of 
the same course, to which the discourses 
censured by Travers belonged. The pas- 
sage occurs in a portion of the Sermon now 
for the first time printed‘. He is speaking 
of the difference between moral or natural, 
and positive or mutable law: “which dif- 
“ference,” he says, “being undiscerned, 
“hath not a little obscured justice. It is 
“no small perplexity which this one thing 
“hath bred in the minds of many, who be- 
“holding the laws which God himself hath 
“given abrogated and disannulled by hu- 
“man authority, imagine that justice is here- 
“by conculcated ; that men take upon them 
“to be wiser than God himself; that unto 
“their devices His ordinances are con- 
‘strained to give place: which popular dis- 
“courses, when they are polished with such 
“art and cunning as some men’s wits are 
“well acquainted with, it is no hard mat- 
“ter with such tunes to enchant most reli- 
“ giously affected souls. The root of which 
“error is a misconceit that all laws are pos- 
“itive which men establish, and all laws 


3 See Life, p.83, 89. 
4 See vol. ii. p. 362, 


PREFACE.] 


Occasion and Progress of the Ecclesiastical Polity. 


vii 


“which God delivereth immutable. No, it | “for any thing that I could ever yet learn, 


“is not the author which maketh, but the 
“matter whereon they are made, that caus- 
“ eth laws to be thus distinguished.” Such 
as are acquainted with the argument of the 
first three books of Ecclesiastical Polity, 
will perceive at once in the paragraph just 
cited the very rudiment and germ of that 
argument: which, occurring as it does in 
a sermon which must have been preached 
within a few months of the discourse on 
Justification, shews how his mind was then 
employed, how ripe and forward his plans 
were, and how accurate Walton’s informa- 
tion concerning them. 

Accordingly, the summer of 1586 may be 
fixed on as the time of his commencing the 
work: and after six years and more, i. e. 
on the 9th of March, 1592-3, the four first 
books were licensed to “John Windet5, 
“ dwelling at the signe of the “Cross Keyes 
“near Powle’s Wharffe.” Most of the work 
was therefore composed in London, amidst 
the annoyance of controversy, and the in- 
terruption of constant preaching to such an 
audience as the Temple then furnished. 
For it was only in July 1591, that he ob- 
tained what he had so long wished for, a 
quiet home in the country, viz. at Boscomb 
near Salisbury. 

Four days after the entry at Stationers’ 
Hall, the MS. was sent to Lord Burghley: 
and it isnotunlikely that the delay which en- 
sued in the printing was occasioned by him. 
For the first edition bears date 1594. There 
isa MS. note of Hooker’s on a pamphlet call- 
ed “ the Christian Letter,” &c. (hereafter to 
be spoken of ) which would lead to the sup- 
position that Burghley as well as Whitaift 
had seen and approved the unpublished 
work. The writers or writer of the Letter, 
having brought sundry doctrinal excep- 
tions to the books of the Laws of Eccle- 
siastical Polity, had appealed to the au- 
thor 5, as to what he thought in his con- 
science would be the sentence of bishops 
and divines, were his work, and two others 
just then published 7, to be authoritatively 
examined by such and such persons, and 
compared with the formularies of the 
Church. To this challenge part of Hook- 
er’s reply is, “ The books you mention have 
“been perused. They were seen and 
“judged of before they came abroad to 
“the open view of the world. They were 
“not published as yours is. As learned as 
“any in this nation hath saw and red them 
“before they came to your hands. And 

5 Windet was one of the publishers commonly 
employed by persons of Hooker’s way of thinking : 
we find him about this time publishing a work of 
Dr. Bridges, and the tract called “ Querimonia 
Ecclesie.” 

6 Page 44. 

7 “Querimonia Ecclesie :” and “ Bancroft’s 
Dangerous Positions.” 


“the learneder they are that have given 
“sentence concerning the same the farder 
“they have differed from this your virulent, 
“uncharitable, and unconscionable sen- 
“tence.” 

Besides Whitgift and Burghley, we know 
that Hooker availed himself of the judg- 
ment of his two friends, Cranmer and San- 
dys’, on they are within reach ;) and there 
is much reason to suppose that Dr. Rey- 
folds also was consulted’ With Sara- 
via he was unacquainted until he went into 
the neighbourhood of Canterbury 19, 

As for assistance in the way of books, 
there is every mark of his having been 
abundantly supplied during the prepara- 
tion of his work. In several cases he 
quotes foreign productions, which from the 
dates of their publication could have been 
only just out of the press in time to be so 
cited. Every thing probably was sent to 
Whitgift: and his stores, it may be sup- 
posed, were placed at Hooker’s command. 

He observes a remarkable accuracy in 
citation, especially of the passages which 
he means to refute. Sometimes indeed 
he abridges, where Cartwright is unneces- 
sarily verbose (a fault against which that 
writer was not much on his guard): but 
there is not (as the Editor believes after 
minute examination) a single instance of 
unfair citation. That the reader may 
judge of this for himself, the rule of the 
present edition has been, scrupulously to 
point out all particulars in which the pas- 
sages produced to be refuted, or other- 
wise in the way of argument, at all vary 
from their originals. We learn from a note 
of Sandys ", on the sixth Book, that Hook- 
er’s “discourse had credit of sincerity in 
“the former books especially by means of 
“setting down Mr. Cartwright’s and W. 
“ Travers ]’s words in the margent where- 
“soever they were impugned.” As an in- 
stance of his care we may observe, that the 
copy of the Christian Letter, on which his 
notes are made, has nearly all the errata, 
which are marked at the end, corrected in 
the body of the pamphlet by his own hand. 

The Editio Princeps 15 itself is a small fo- 


τ" See Life, App. p. 109; and vol. ii. notes on 
- Vi. 

9 B. vi. App. in vol. ii. 118, 119. 

10 Life, p. 93. 

1 Vol. ii. 131. 

12 The Editor takes this opportunity of acknowl- 
edging his obligations to the Rev. Dr. Bliss, Reg- 
istrar of the University of Oxford, for the use of a 
copy of this rare volume, including also the fifth 
Book, first edition, in correcting the press: and 
also for the following note regarding the two. 
“The four first books were, according to Maun- 
**sel, printed in 1592-3. Walton however (and 
‘““he is probably right) says that they did not ap- 
“pear till the year 1594. The fifth was pub- 
“lished by itself in 1597, the printer being the 


viii Account of the Original Edition. 


lio, very closely, but clearly, and in gene- | 


ral most accurately, printed. The present 
edition professes to be a reprint of it, except 
in some matters of punctuation, and in 
many of orthography. As to the former: 
amidst great general exactness (to which 
also the little remaining MS. bears witness) 
there occur sometimes whole pages in 
which almost all the smaller stops are omit- 
ted in a manner which could scarcely be 
intentional: and there the liberty has been 
taken of arranging them in the way which 
seems most agreeable to the author’s gene- 
ral system of punctuation. Care however 
has been taken not unwarrantably to deter- 
mine by this process the meaning of clauses, 
which might fairly be left ambiguous. How- 
ever, both in this question and still more in 
that of spelling, the Editor acknowledges 
that he should himself prefer an exact re- 
print of the original, excepting of course 
palpable errors of the press. In one re- 
spect especially, i. 6. as a specimen and 
monument of language, ancient books lose 
very much of their value by the neglect of 
ancient orthography. But this, it was fear- 
ed, could not be remedied without making 
the work less fit for general use. All that 
remained was to take care that no word 
should be Jost, added, or mistaken; and this 
it has been endeavoured to ensure by more 
than one exact collation. 

In verifying the quotations, there has been 
occasional difficulty; first from their being 
very often no otherwise appropriated to a 
particular spot in the text, than as standing 
opposite to itin the margin, without any let- 
ter or mark of reference: a circumstance 
which has caused them to be misplaced in 
subsequent editions, not unfrequently by 
whole pages. The author seems to have 
become aware of the inconvenience before 
he published the fifth book; for in that, with 
few exceptions, letters of reference are in- 
serted. It is remarkable amidst so much 
accuracy that the titles of books quoted 
should have been given in many cases so 
very erroneously and imperfectly, as to lead 
tothe supposition that the press was not 
corrected be the author, nor by any scholar 
on his behalf. This has added consider- 
ably to the labour inseparable from the task 
of verifying quotations of that date, when 
“Chrysostom saith,” “ Augustine saith,” or 
the like, was the received method of alleg- 
ing the Fathers and Schoolmen. And in 
more cases than the present Editor could 
have wished, his endeavors to trace the 
quotation have as yet proved fruitless: a 


“person who executed the first part in 1594. It 
‘tis singular that neither Ames nor Herbert” 
(who notice the first part, Typograph. Antiq. vol. 
ii, p. 1230,) “‘ knew any thing of the fifth book. 
** What they say of the four first, is quoted from 
“ Maunsel” (Catalogue, part i. p. 59) “and the 
* Stationers’ Register.” 


[Ep1Tor’s 


thing particularly to be regretted in such a 
writer as Hooker, much of whose argument 
i depends on authority, and on the exact 
; wording and context of passages produced, 
Where tracing the reference was not be- 
yond his skill, the Editor has with few ex- 
cepuons thought it right to insert the whole 
passage referred to in the notes: and in 
doing so, has been almost invariably im- 
pressed with admiration, not only at the 
depth and fulness of the writer’s knowledge, 
but also at his fairness as well as skill in 
the conduct of his argument. It will be 
found of course, that in disputing with Ro- 
manists, he generally alleges by preference 
Roman catholic authorities; and with Puri- 
tans, the writings of the reformers of Zurich 
and Geneva. And in some cases, where 
his authorities at first sight might be ac- 
counted but a gratuitous ostentation of 
learning, it may appear that they were se- 
verally representatives ofso many classes 
or schools whose agreement in some com- 
mon point it was of consequence to exhibit. 
An example may be seen in Ὁ. vii. ec. xi. 8, 
note 81: and another in b. 1. ¢. viii. 3. note 80. 
where an array of quotations is produced 
in support of what appears at first sight a 
truism; but it will perhaps be found that the 
writers quoted are in fact, as has just been 
said, representatives of those systems in 
philosophy and theology which are most 
opposed to each other, and that it might be 
of use to shew them expressly assenting in 
common to that one principle of natural rea- 
son at least. 

The greatest liberty taken with the text 
by the present Editor has been the break- 
ing it up into numbered paragraphs and 
sections, and inserting, by way of running 
title, the chief topics of as many para- 
graphs as the space would conveniently re- 
ceive. In doing this he is well aware that 
he has to a certain extent taken on himself 
the duties of a commentator. As such he 
has endeavored to execute his task faithful- 
ly: but he cannot flatter himself that in so 
long a work (the arrangement of which, in 
many places, is rather fine and subtle, than 
easy and prominent) he has always sue- 
ceeded in drawing his partition lines exact- 
ly, or in hitting and describing precisely 
the characteristic topic of each paragraph. 
However, it was but a choice of two evils: 
and it seemed better that critical students 
should occasionally have to correct such 
errors for themselves, than that popular 
readers should be altogether deterred by 
the wearisome uninviting form of the text. 

3. These remarks apply as well to the 
second portion of the work as to the first. 
That second portion, containing the fifth 
book alone, came out, as is well known, in 
1597, altogether in the same form as its 
predecessors. It seems to have excited 
great and immediate attention; one result 


ῬΕΕΒΕΑΟΕ. 


of which was the appearance of a pamph- 
let often to be mentioned in the notes to the 
present edition, of which therefore in this 
lace it is necessary to give some account. 
tis entitled, “ A Christian Letter of cer- 
“taine English Protestants, unfained fa- 
“vourers of the present state of Religion, 
“authorized and professed in England: 
“unto that Reverend and learned man, 
“Mr. R. Hoo, requiring resolution in cer- 
“tain matters of doctrine (which seeme to 
“overthrow the foundation of Christian 
“Religion, and of the Church among us) 
“expreslie contained in his five books of 
“ Ecclesiastical Policie, 1599.” It is a 
small 4to. of 49 pages, and bears no prin- 
ter’s name. Some account of it may be 
seen appended to the Life of Hooker in 
Dr. Wordsworth’s Ecclesiastical Biogra- 
phy ; and the whole has been annexed, in 
the form of notes, to Hanbury’s edition of 
Hooker, London, 1831. Its general drift 
may be gathered from the opening senten- 
ces 22, ᾿ 
13 When men dreame they are asleepe, 
“and while men sleepe the enemy soweth 
“tares, and tares take roote and hinder the 
“ good corne of the Church before it be es- 
“pied.. Therefore wisemen through silence 
“permilt nothing looselie to passe away as 
“in a dreame. Your offer then, Maist. 
* Hoo, is godly and laudable, to enforme 
“men of the estate of the Church of God 
“established among us. For the teachers 
“of righteous things are highlie to be com- 
“mended. And he that leadeth men right- 
“lie to judge of the church of God is to be 
“beloved of all men. Howbeit sometimes 
“goodlie promises are meere formal, and 
“oreat offers serve onely to hoodwinke 
“such as meane well. And as by a faire 
“shew of wishing well, our first parents 


12 Here and elsewhere the copy of the ‘ Christ- 
“jan Letter” referred to is one in the library of 
C. C. C. Oxon.; with the use of which the Editor 
has been most kindly favoured by the President : 
a copy enriched with a good many notes in Hook- 
er’s own hand-writing. Nearly all these notes 
will be found in this edition, subjoined (with so 
much of the pamphlet itself as seemed necessary 
to make them intelligible) to those portions of the 
work respectively to which the pamphlet in each 
case referred. 

13 Hooker, marg. note. “That it was not my 
“purpose though it were my profession to write 
“for men’s information concerning the state of 
“the Church of England. That they which are 
“sincere minded men indeed were almost de- 
“ ceyved by the faire speeches wherewith I cloke 
“and colour mine intent. That calling at the 
“length their wittes unto them they saw very 
“sreat presumptions whereby I might be taken 
“for a close enimy to the faith and doctrine of 
“this Church, in shew a mainteiner of the goy- 
“ ermment of God’s house, indeed an incendiarie, 
“ one set to fier the house of God for other men’s 
“ better opportunitie to rifle it.” 


Christian Letter. 


Occasion of it. ix 
“were fowlie deceaved; so is there a cun- 
“ning framed method, by excellencie of 
“wordes, and intising speeches of man’s 
“ wisdome, to beguile and bewitch the verie 
“Church of God. And such as are used 
“for this purpose come in sheepes clothing. 
“ For he translateth himself into an angel of 
“light, who blindeth all men with utter 
“ darknes. 

“ When we, therefore, your loving coun- 
“trymen, (unfaynedlie favouring the present 
“state, and embracing from our heartes 
“the gospel of Christ, as it is preached and 
“professed in England, being readie every 
“hower to give up our lives for God’s glo- 
“rie and the honour of our Queen 4,) hav- 
“ing so goodlie a champion to offer combat 
“in our defence. were made verie secure, 
“and by the sweete sounde of your melo- 
“dious stile, almost cast into a dreaming 
 sleepe wee happelie remembring your pre- 
“ face that there might bee some other cause, 
“opened at the length our heavie eyes, 
“and casting some more earnest and inten- 
“tive sight into your manner of fight, itseem- 
“ed to us that covertlie and underhand you 
“did bende all your skill and force against 
“the present state of our English church, 
“and by colour of defending the discipline 
“and governmeut thereof, to make ques- 
“tionable and bring in contempt the doc- 
“trine and faith itselfe. For we saw the 
“theme and the cause you have in hand to 
“be notable simples, whereof a skilful po- 
“pishe apoticarie can readilie make some 
“fine potion of sweete smelling ointment, 
“to bring heedlesse men into the pleasant 
“ dreame of well-weening, while they close- 
“lie set on fire the house of God. And 
“may wee not trulie say that under the 
“shewe of inveighing against Puritanes, 
“the chiefest pointes of popish blasphe- 
“mie are many times and in many places 
“by divers men not obscurelie broached, 
“both in sermons and in writing: to the 
“great griefe of many faithful subjectes, 
“who pray for the blessed and peaceable’ 
“continuance of her most gracious Majes- 
“tie, and of the estate of the Church of 
“Jesus Christ as it is now established 
“among us? And verelie such a thing of- 
“fered itselfe unto our eyes in reading your 
“bookes, and we had not skill howe to 
“judge otherwise of the handling of your 
“penne and of the scope of your matter.” 
Then, challenging him to reconcile his 
positions with the Thirty-nine Articles, and 
the Apologies and other writings of the de- 
fenders of the Anglican Church, they pro- 
duce their charges against him, to the 
number of twenty-one; of which the fol- 
lowing are the heads. 1. The Deity of the 
Son. 2. The Coeternity of the Son, and 


14 Hooker, marginal note. 
“to this profession 2” 


** Who driveth you 


x Contents of the Christian Letter: Hooker’s Notes on it. 


roceeding of the Holy Ghost. 3. The 
ον Scriptures contain all things necessa- 
ry to Salvation. 4. Holy Scripture above 
the Church. 5. Of Free-Will. 6. Of Faith 
and Works. 7. The virtue of Works. 8. 
Works of supererogation. 9. None free 
from all Sin. 10. Predestination. 11. The 
visible Church, and the Church of Rome. 
12. Of Preaching. 13. Of the Minister’s 


Office. 14. Of the Sacraments. 15. Of 
Christ’s Institution. 16. Necessity of Bap- 
tism. 17. Of Transubstantiation. 18. Of 


Speculative Doctrine. 19, Of Calvin and 
the reformed Churches. 20. Schoolmen, 
Philosophy, and Popery. 21. The Stile 
and Manner of writing. Specimens of the 
method of attack adopted on most of these 
heads will be found in the notes to this edi- 
tion, appended to those passages in the 
Keclesiastical Polity, which drew forth the 
several criticisms. It was considered un- 
necessary to reprint the whole pamphlet; 
enough appearing in this way to inform the 
reader’s Judement concerning it, and to en- 
able him to decide whether there be much 
probability in a notion which some enter- 
tained at the time, that the appearance of 
so formidable an antagonist actually has- 
tened the death of Hooker. 

On this point, over and above the pre- 
sumption arising from the pamphlet itself, 
we possess the unquestionable evidence, cu- 
rious on many other accounts, of Hooker’s 
own MS. memoranda towards a vindication 
of himself, entered, as above stated, on the 
margins and fly leaves of a copy of the 
“Christian Letter,” now preserved in the 
library of C. C. C. Oxford. These memo- 
randa are inavery rough state, having 
been evidently set down at various times, 
some of them quite on the spur of the mo- 
ment, and all clearly without the smallest 
intention of their ever meeting any eye but 
his own. So that the Editor for some 
time had serious doubts of the propriety of 
making them public. Some of them how- 
ever are intrinsically so valuable ; others so 
curious, as affording specimens of the way 
in which important discussions begin as it 
were to germinate in such a mind as that 
which planned and executed the Books of 
the Laws of Ecclesiastical Polity ; a third 
sort again such perfect samples (so to 
speak) of his manner and sentiments, that 
inserting them seemed on the whole more 
just to the truth, and to the Author’s me- 
mory. Accordingly almost all of them will 
be found in locis among the notes to this 
edition: and amongst other things, it is ap- 
prehended they will clearly shew, whether 
any annoyance which he may have felt was 
at all mixed up with the notion, that he 
shad a dangerous adversary to encounter, 
or whether it arose simply from disgust at 
what he considered to be malicious and un- 
fair treatment: although in general his tone 


[Eprror’s 


is rather playful than angry. It is clear 
that he knew, or strongly suspected, who 
the writer of the pamphlet was. For in 
Ῥ. 44, making answer to a passage which 
challenged him to submit his books to re- 
vision by authority, and which designated 
them as “notable bellows to blow up the 
“coals of sedition and fiery civil war be- 
“tween all Christian churches, and to 
“make all people who read them to fall 
“either flatly to atheism or backward to 
“popery ;”—--in answer to this, which he 
calls a “virulent. unconscionable and un- 
“charitable sentence,” having stated, as 
before, p. vil. of this Preface, that his work 
had already undergone such a revision as 
was demanded, he proceeds as follows: 
“But the best is, they are not many that 
“sate on the bench from which this sen- 
“tence hath proceeded. It is your owne. 
“As for them against whom you give it, 
ΓΤ think they take you for no competent 
“jude.” Inthe same page, they call on 
him to ‘tell them roundly and soothly, If the 
“reverend Fathers of our Church, assisted 
“by some of the approved divines of both 
“yniversities, did reade, peruse and exam- 
“ine your bookes and those two other 
“bookes 4, whether they would not judge in 
“their conscience and give sentence with 
“their mouthes, that by those three writ- 
“ inges the Church of England, and all other 
“ Christian churches are undermined.” His 
note is, “Why assisted? Are your rever- 
“end Fathers insufficient to judg of sucha 
“matter without assistants from the univer- 
“sities. Besides, what a wise question this! 
(1 must tell you what other men will 
“speake and think in their consciences 
“touching bookes which you condemne.” 
“ Again I must tell you whether I have not 
“as bad an opinion of myself and mine 
“own writings, as you have of both. Did 
“ever man heere such questions proposed 
“by one that were (sic) in his right witts ? 
“But see how coler and rage doth make 
“you forget yourself. You plainly avouch 
“that all the ministers which be godly and 
“all the churches which be Christian are 
“in those three books traduced openly and 
“notoriously detected: and all the articles 
“of our religion checked. 

“You have asked my judgement of three 
“books. Let me ask yours touching three 
“other, and as I find your answere reason- 
“able so I will accordingly frame mine 
“own. I pray sir what sentence will you 
‘-oive concerning M. Caly. Lectures upon 
“ Amos 15, touching the booke called Vin- 
“ diciz contra Tyrannos 16, and of the Ec- 


14. Querimonia ἘΠ ΘΟ] αἰ." and Bancroft’s 
“ Dangerous Positions.” 

15 Specified no doubt on account. of the famous 
passage on 6. vii. 13; in which the royal suprem- 
acy was attacked by Calvin: see E. P. viii. iv. 8. 

16 For some account of this book see E. P. viii. 


PREFACE. | 


“ clesiastical History '7 almost fully printed 
“out in the Blackfriers 18 ?” 

From this and other portions of the memo- 
randa which will be found here and there 
in the present edition, it is manifest that the 
author considered himself as dealing with 
a single opponent in the name of many: 
and that he did not rate that opponent very 
highly in any respect: in short, that there 
is no reason to question the statement of 
Dr. Covel, in his reply to the Christian 
Letter, dedicated to Archbishop Whitgift, 
and ae by authority, A. D. 1603. 
Covel was patronised by Whitgift, and 
seems to have undertaken the Defence at 
his suggestion. In his address to the read- 
er, he says, “Our Church hath had some 
“enemies, more openly discontent in the 
“case of discipline, than they now appeare ; 
“whom to satisfie with reason, Maister 
“Hooker indeavoured with much paines: 
“that which might have contented all, was 
“in divers a spurre to a more violent coler ; 


“for medicines how profitable soever worke | 


“not equally in all humours. From hence 
“proceeded a desire in some to make a 
“ question of things whereof there was no 
“doubt, and a request for resolution of some 
“points wherein there was no danger: to 
“this end a Letter (which heere is answer- 
“ ed) was published by certaine Protestants 
“(as they tearme themselves) which I heare 
“(how true I know not) is translated into 
“other tongues; this they presume hath 
“given that wound to that reverend and 
“learned man, that it was not the least 
“cause to procure his death. But it is 
“farre otherwise; for he contemned it in 
*his wisdome (as it was fit) and yet in his 
“humilitie would have answered it if he 
“had lived.” He adds, “I staid the time, 
“and a long time, until some elder and of 
“riper judgment might have acquitted me 
“from all opinion of presumption in this 
“cause; which being not done by them 
“whom many reasons might have induced 
“to this defence, I could not for that part 
* which I beare in that church, whose goy- 
“ernment was defended by Maister Hook- 
“er, with patience endure so weake a let- 


ii. 8. note 32. It may seem by the manner in 
which the mention of it is here introduced, that 
Hooker was inclined, with Bancroft, to ascribe it 
to Beza. The argument however depends not on 
who was the writer, but on the acceptation which 
the book obtained among the reformers both here 
and abroad: which seems to have been at any 
rate very considerable. 

17 On this work the editor has not been able to 
obtain any information. If it were a translation, 
abridgment, or reprint of the Magdeburgh Centu- 
Ties, it would come under the same description as 
the two former; sce b. viii. ubi supra. 

18 This instance may shew how well informed 
Hooker was about works in the press, &c. ; no 
doubt by Whitgift’s means. See p. vii. of this. 


Dr. Covel’s Testimony concerning it. 


xi 


“ter anie longer to remaine unanswered. 
“ And herein I have dealt as with men (al- 
“though to me unknown) of some learning 
“and gravitie, to whom peradventure in 
“manie respects I am farre inferiour; and 
“vet for anie thing I know, or appeareth 
“in this letter, they may be clothed with 
“the same infirmities that I am. But if 
“this had beene by himself performed 
“ (which I heare he hath done, and I desire 
“thee to expect it) thy satisfaction (gentle 
“reader) would have beene much more; 
“yet vouchsafe in thy kindnesse to accept 
“this.” In p. 9, Covel begs the writers of 
the letter to receive from him what they 
had required from Hooker: “a charitable, 
“ direct, plain, and sincere answer: which, 
“no Rooke of it, from himselfe had bin far 
“more learned and more speedy, if he could 
“either have resolved to have done it, or 
“after he had resolved could have lived 
“to have seen it finished. But first of all, 
“he was loath to entermeddle with so weake 
“adversaries, thinking it unfit (as himselfe 
“said) that a man that hath a long journey 
“ should turne backe to beate everie barking 
“curre; and having taken it in hand, his 
“urgent and greater affaires, together with 
“the want of strength, weakened with much 
“labour, would not give him time to see it 
“finished. Yet his minde was stronger 
“than his yeares, and knew not well how 
“to yeeld to infirmitie. Wherein if he had 
“somewhat favoured himselfe, he might 
“peradventure have lived to have answered 
“you; to the benefite of the Church, and 
“the comfort of a great number.” 
Evidently the writer of these sentences 
had no access to Hooker’s papers, and his_ 
general reasonings shew as much: for he 
is commonly content to clear up the points 
objected to by production of his author’s 
context, and collections from other parts of 
his writings. However, the same impression 
seems to have been made on him as on 
Hooker, by the perusal of the Christian 
Letter: viz. that it was the production not 
of many, but of one; and that one, a person 
before versed in the Puritan controversy, 
and now desirous, under cover of anxiety 
for evangelical doctrine, to insinuate the 
principles of the Genevan discipline in all 
their disturbing force. Thus in p. 3, Covel 
says, “It is much easier to answer those 
“ shadows of reason, wherein these admon- 
“ishers do please themselves, than by their 
“ silence to make them confesse that they are 
“fully answered :” where the word “ad- 
“monishers” printed in Italics evidently 
points at the compilers of the famous Admo- 
nition to the Parliament. Again, p. 5; 
“Those whom we must make adversaries 
“in this cause are men not knewn either by 
“name, religion, or learning....[t may be 
“ peradventure the zeal of some one, who 
“desirous to gain an opinion among his 


sil Hooker's Memoranda for a Reply to it. 


followers undertaketh to speak as from 
“the minds of many....Whosoever they 
“are, as 1 cannot easily conjecture, so lam 
“not curious to know.” In p. 46, he speaks 
to the unknown compilers of “the rest of 
“their writings in that kind:” and inp. 136, 
tells them, “themselves were able to wit- 
“ness that Hooker had not shunned to 
“encounter the best of the Disciplinarian 
faction in our land.” 

Covel, therefore, as well as Hooker him- 
self, countenances the idea that the pam- 
phlet proceeded from some veteran or 
veterans in the cause of Puritanism, afraid 
to speak out, for what reason is not hinted, 
but probably because of late the govern- 
ment had been acting decisively against 
that party: and also on account of the 
great effect on men’s ininds, which had been 
proud by the publications as well of 

ooker himself, as of others hereafter to be 
specified. On the whole, it seems very clear 
that the Christian Letter may be regarded 
as a kind of document, expressing the views 
and feelings of the Puritans of that genera- 
tion: which being understood, the question 
as to the author’s name, however curious, 
is comparatively of little mament. Cart- 
wright and Travers were both living at the 
time, the one in Warwick, master of the 
hospital, the other in Dublin, Provost of 
Trinity College: but both of them appa- 
rently had finally retired from the contro- 
versy; and the style of the letter will be 
found on examination very unlike either of 
theirs. John Field, another leading admo- 
nitioner, had been dead since 1588 15, 

Hooker’s notes on this pamphlet are here 
printed from the original, preserved (as 
above mentioned) in the library of C.C.C.; 
and collated with two transcripts, in inter- 
leaved copies of the tract, the one also in 
C.C.C.1, the other in Trinity College, Dub- 
lin (A. δ. 22.): for which latter collation, as 
for all that comes from the Dublin library, 
the reader will understand that-he is in- 
debted to Dr. Cotton, the present Dean of 
Lismore. These transcripts have been 
eminently useful in supplying portions 
where the original had worn out, and in 
confirming readings which might have 
been otherwise doubtful. On comparing 
the two, they appear to have been made 
independently ofeach other: thatin C.C.C, 
seems the earlier and more accurate. In 


18 Dr. Wordsworth in his Christian Institutes, 
i. 90, states the writer of the Pamphlet to have 
been Dr. Andrew Willett, Author of the Synopsis 
Papismi. 

19 Thus described in the Catalogue of MSS. 
C.C.C. 1682. “215.” (now ἘΣ, 1. 15.) “A letter 
“against Mr. Hooker’s Polity, printed in the year 
‘« 1599, interleaved, with some part of an Answer 
to it of Mr. Hooker's. Sed hic videtur esse ex- 
“emplar recentius, ipsum vero autographum est 
“ penes me Tho. Norgrove.” 


[Eprror’s 


one instance, the Dublin copy inserts a 
note, of which no vestige occurs in the 
original. A few of the memoranda, which 
the Editor conceived might be worth pre- 
serving, but for the insertion of which in 
the notes no convenient place had occurred, 
will be found at the end of this Preface. 

4, But Hooker’s preparations in his own 
defence had proceeded further than these 
brief and scattered hints. In the library 
of Trinity College, Dublin, (MS. B. 1. 13.) 
is what is described in the catalogue as 
“a Treatise by Hooker, on Grace, the 
Sacraments, Predestination, &c. :? which 
in three passages” clearly indicates itself 
to have formed part of the intended reply 
to the Christian Letter. It contains much 
valuable matter, although in a very undi- 
gested and imperfect form: with the ex- 
ception perhaps of the portion concerning 
Predestination, which is much the largest 
of the three, containing in the MS. twenty 
closely written folio pages, whereas the 
other two, on. Grace and on the Sacra- 
ments, contain but six and four respectively. 
We may conjecture that this more finished 
part was not now for the first time written, 
but rather that the revival of the dispute 
on Predestination led the author to revise 
papers which he had prepared more than 
ten years before, when Travers first attack- 
ed him on the subject. For in the Answer 
to Travers’s Supplication, § 23, he states 
himself to have “promised at some con- 
“ venient time to make the points then agi- 
“tated clear as light both to him and to all 
“others.” Now the points were the very 
same which the Christian Letter had now 
called in question. If this conjecture be 
warrantable, it will follow, that we cannot 
certainly reckon upon these fragments as 
exhibting Hooker’s latest and most matured 
judgment on all the mysterious topics intro- 
duced in them: although the distinct refer- 
ence to the Lambeth Articles at the end 
must undoubtedly be regarded as a deliber- 
ate summary of the general conclusions at 
which he had then arrived. Of the second 
fragment, that on Sacraments, it may seem 
questionable whether it is rightly placed as 
part of this controversy. As far as it goes, 
it is wholly defensive, against Romanists ; 
but it might be intended as introductory 
to a view of the question from the other 
side. The whole of these fragments will 
be found in the Appendix to the fifth book. 
Their genuineness is morally demonstrable. 
The writer uses the first person in speaking 
of the books of Ecclesiastical Polity, and 
refers to the Christian Letter in a way 
which coincides remarkably with Hooker’s 
own MS. memoranda. Compare (e. g.) 


20 Compare in this edition, vol. ii. 29, with i. 
166. note 68; and ii. 38, with p.338,i-note 61, 
and Chr. Letter 15-17; and see ii. 542, note 16, 


PREFACE ] 


the mention of aptness and ableness in the 
Fragment, p. 538, with a note in p. 11, of 
the pamphlet, which will be found in this 
edition, E. P. i. vii. 6. But indeed it is 
hardly necessary to dwell on minute marks 
of this kind, so strong and clear is the inter- 
nal evidence throughout. To say nothing 
of favourite idioms, and turns of language; | 
the views themselves, philosophical and | 
theological ; the mode of developing those | 
views; the allegations from the Fathers and 
Schoolmen, and the way of translating | 
them; the introduction and management 
of rapid historical sketches; the quiet and | 
sustained majesty of style; and more per- | 
haps than all, the deep awe with which sa- 
cred things are approached: are so many | 
tokens of ownership, impossible to be coun- | 
terfeited. One quality indeed is wanting: | 
there are few if any traces of that instinct- 
ive playfulness of humour, which breaks out 
so often in his former controversial writings. 
It would seem as if he had determined to 
be more than usually guarded in his manner 
of speaking of his adversaries on this occa- 
sion; a circumstance not a little remarka- 
ble, when compared with the notes on the 
Christian Letter, many of them so keenly 
expressive of his first sharp sense of their 
unfair usage of him. 

5. The Appendix to the fifth Book con- 
tains moreover the letter of George Cran- 
mer to Hooker, which in all editions since 
1666 immediately follows the life of Walton. 
Being in a great measure historical, it was 


judged more convenient to place it in the |. 


order of time; and so placed, it bears a 
striking testimony to the effect of Hooker’s 
labours even at that early period, and to 
the apparently declining condition of the | 
Puritan interest; and we may judge ἃ. 
little of the support and encouragement | 
which it must have afforded to his wearied | 
and anxious mind, when he found his old 
friend and pupil, now rapidly rising, in the 
expectation of all their contemporaries, to 
the highest places of the state2!, yet un- 


20 The conclusion is particularly calculated to 
excite serious reflections on the possible cause of 
the revival of that interest in so fearful a way, 
within the very next generation. ‘The clergy,” 
says Cranmer, “ especially those of both universi- 
“ties, are to be exhorted to preach Christ cruci- 
‘* fied, the mortification of the flesh, the renewing 
“ of the spirit: not those things which in time of 
‘* strife seem precious, but passions being allayed, 


Account of G. Cranmer’s Letter on the Discipline. 


“ are vain and childish.” There is a remarkable 
coincidence between this and the language of 
King Charles I. about thirty years after, when be- 
ing at Woodstock he commended to the faculty 
of divinity at Oxford, as the best subject whereof 
to treat, “" Jesus Christ and Him crucified.” See 
Jackson’s Works, ii. 565. 

21 “ Queen Elizabeth, confiding in her own 
“princely judgment and opinion, had formed so 
“favourable an opinion of Cranmer’s worth and 
“conduct, that she would have him and none 


xii 


changed in affection for him, and bringing 
his varied experience and independent 
judgment to the zealous support of the views 
to which he was himself devoted. 

This letter is reprinted from the original, 
first published in 1642: the year in which, 
as may be gathered from Wood, Ath. Oxon. 
iii. 577, the parliamentarians plundered 
the library of Henry Jackson, Rector of 
Meysey Hampton, Gloucestershire, who 
had had the care of Hooker’s remains com- 
mitied to him by Dr. Spenser. In that 
way possibly some loyal person might get 
hold of the letter, and publish it as a sea- 
sonable warning. That Jackson himself was 
not the publisher is evident from the mis- 
takes in the prefixed advertisement 23, which 
he could not well have passed over: that 
Walton was not, may be gathered from his 
silence on the subject, where he introduces 
the letter at the end of the Life of Hooker. 
At the same time, connected as he was 
with the Cranmers, such introduction on his 
part undoubtedly proves the document gen- 
uine. Some remarkable differences appear 
on collating the letter as printed by him 
(1675) with the edition of 1642, which 
would lead to a suspicion that he was not 
aware of that publication. The result of 
the collation the Editor proposes to give at 
the end of this preface ; where whoever will 
take the trouble of examining it will see, it 
is hoped, sufficient reason for the preference 
given to the text of 1642 above that of 
Walton’s copy. 

6. So far, the task of verification has proved 
easy; but on proceeding to the sixth book, 
the ground, as is well known, entirely chan- 
ges. Theclearest way perhaps of exhibiting 


“‘ other, to finish and bring the Irish war to a pro- 


| ‘*pitions end: which not deceiving her good con- 


τε ceit of him, he nobly achieved, though with much 
“pains and carefulness.” Lloyd’s State Wor- 
thies, p. 665. as quoted by Dr. Bliss, in his edition 
of the Ath, Oxon. i. 701. 

22 See Life of Hooker, Further Appendix, No. 
I. p. 108. 

23 Life, p. 68. It may be as well to specify the 
corrections there made by Walton in the extract 
from the version of Camden. The advertisement 
says, “Τὰ C.C.C. he proceeded and continued 
“ M.A. of six years standing before he removed :” 
Walton, “he continued M.A. for some time be- 
“fore,” ἄς. The Advertisement, ‘ He then be- 
took himself to secretary Davison :” Walton, 
“« He then betook himself to travel, accompanying 
“that worthy gentleman sir E. Sandys,” &c. 
The Advertisement, “ After sir H. Killigrew’s 
“death, he accompanied sir E. Sandys, &c. and 
“after his return was sought after by the most 
“noble lord Mountjoy :” Walton, “ After sir H, 
“ Killigrew’s death he was sought after by the 
“most noble lord Mountjoy.” These corrections, 
which Walton must have obtained from the Cran- 
mers, seem to shew that they were not, any more 
than Jackson, concerned in the original publics- 
tion of the letter. 


xiv 


the whole case, will be first to recapitulate all 
that is known of the fate of the three last 
books in common, and then to explain the 
course taken in the present edition severally 
with each of the three; for itso happens that 
they stand respectively upon distinct and 
very unequal grounds of evidence. 

First, there can be no reasonable doubt 
that the author left them completed for pub- 
lication. Of this fact, we have two, if not 
three, contemporary statements, indepen- 
dent of each other: first, that of Dr. Spen- 
ser in his preface to the first edition of the 
collected five books; “3: He lived till he saw 
“them perfected:” secondly, that of Covel, 
(Just and Temp. Defence, p. 149;) “Those 
“three books of his, which from his own 
“mouth, Iam informed that they were fin- 
“ished.” ΤῸ which in all probability might 
be added the testimony of the Cranmer 
family, of whom, it may be supposed, Wal- 
ton received the anecdote related in the 
Life, p. 79. 

Next, his papers with the rest of his chat- 
tels were given by his last will to his wife, 
whom he left sole executrix under the su- 
pervision of a person of the name of 
Churchman, probably her father, (see Bish- 
op Andrewes’ Letter, p.101, note 7.) in con- 
junction with his own friend and pupil, 
Sandys. The will is dated Oct. 26, and 
Hooker died Nov. 2. Only five days after- 
wards Dr. Andrewes, being then at the 
court, wrote to Dr. Parry, who was, as it 
may seem, intimate with the Churchman 
family, and near at hand, requesting him to 
provide without delay for the security of 
the papers. He writes in a tone of the 
greatest anxiety, and regrets that he should 
be so late in giving this hint, having but just 
been informed of Hooker’s death. Inquiry, 
it may be presumed, was made accordingly, 
and nothing satisfactory elicited from the 
widow. For the next thing we are told is, 
that at the end of a month, the archbishop 
sent one of his chaplains to inquire after the 
three remaining books, “ of which she would 
“not, or could not, give any account:” but 
that after an interval of three months more, 
suspicions having arisen, she was summon- 
ed before the privy council, and in a pre- 
liminary examination confessed to the arch- 
bishop, that many of her husband’s wri- 
tings had been burned and torn by a Mr. 
Charke, (probably the same who married 
her daughter,) and another minister who 
dwelt near Canterbury. Here her state- 
ment closes; for she died suddenly before 
the examination could be resumed: 

Such is the narration of Walton, commu- 
nicated to him about the year 1624, “ by one 
“that well knew Mr. Hooker and the affairs 
“ of his family:” i. e. apparently, by William 
the brother of George Cranmer, or by one of 


24 See hereafter, p. 105, 


Account of the three missing Books of the Polity. 


[Eprror’s 


his sisters: the father and aunts of Walton’s 
first wife. ‘To which must be added the 
statement of Bishop King, also a contempo- 
rary of Hooker’s,communicated through the 
Bishop’s son to Walton, with the express in- 
tention of its being made public in his name. 
See hereafter, p. 108. 'This evidence is sure- 
ly distinct enough, and has as much claim to 
be attended to as contemporary evidence 
hasin general. Of course it does not prove 
that the widow’s account was true, but it 
does prove that the papers were not forth- 
coming, that she was called on to undergo 
official examination regarding them, and 
that such and such was the result of the ex- 
amination, according to the belief of those 
who were most concerned to know. It is 
true, no record of the transaction remains in 
the council books; but it does not appear 
from Walton’s account that it ever came offi- 
cially before the council. On the whole, the 
conclusion is irresistible: that the completed 
books were irrecoverably gone ; and all that 
remained was to secure and arrange what 
was left of the rough draughts. These, it 
may be supposed, Mrs. Hooker gave up to 
the archbishop, on occasionof the aforesaid 
inquiry, i.e. about March, 1600. And he 
committed them to the care of Dr. Spenser, 
not only, doubtless, as an intimate college 
friend of the author, but also as one of the 
nearest surviving representatives of George 
Cranmer, who of all others would have been 
fittest for the trust, had he been alive. But 
he unfortunately had fallen at the battle of 
Carlingford, Noy. 13, 1600, only eleven days 
after his friend and tutor, and in all proba- 
bility before he could be aware of his death. 
To Spenser then, who had married Cran- 
mer’s sister, and who afterwards became 
President of the college, the task of editor- 
ship was by preference intrusted: the rather, 
as 1 may seem, because he was one of those 
with whom Hooker had most freely commu- _ 
nicated on his great work, during its pro- 
gress. And the single remaining composi- 
tion of Spenser himself (single, if we except 
his preface to his edition of the Polity) is 
quite sufficient to evince his entire sympath 
with Hooker’s views ; at least, his ihorangl 
aptness asa learner in that school. It isa 
posthumous publication, a sermon of St. 
Paul’s Cross on Isaiah v. 2, 3: full of elo- 
quence and striking thoughts; the theolo- 
gical matter almost entirely, and sometimes 
the very words, being taken from those parts 
of Hooker, in which he treats of the visible 
Church. It may be added, that Spenser 
from the beginning appears to have belonged 
to that party in his college, which feared 
Puritanism as well as Romanism, and that 
his appointment to the office of Greek Lec- 
turer, in 1577, had been vehemently opposed 
by Reynolds. Both he and Bishop King 


35 See Further Appendix to the Life of Hook- 
er, No. 4. p. 113. 


PREFACE. | 


Were at the time of their common friend | don. 


Hooker’s death resident in London, and 
neighbours, Spenser vicar of St. Sepul- 
chre’s, and King rector of St. Andrew’s, 
Holborn. The first step the former took in 
fulfilment of the archbishop’s charge regard- 
ing Hooker’s remains, was the republication 
of the five Books of Polity, with a preface 
(reprinted in this edition): in which he dis- 
tinctly announces the purpose of giving to 
the world the three remaining books, dis- 
membered and defaced as they were. This 
took place, according to Wood, in 1604. The 
edition contained the five books, “ without 
any addition or diminution whatsoever.” But 
the editor’s labours that year began to be 
interrupted by the new Translation of the 
Bible, in which he was engaged as one of 
the Westminster committee: and no pro- 
gress appears to have been made with 
Hooker until his retarn to Oxford again. 
But in 1607, on the death of Reynolds, he 
was elected President of C. C. C., his and 
Hooker’s friend King having been made 
Dean of Ch. Ch. in 1605. 

He found in the college a young scholar 
of the name of Henry Jackson, of the city 
of Oxford, skilful and industrious in trans- 
lating, arranging, and compiling: him Spen- 
ser employed, as Walton says, “to tran- 
scribe for him all Mr. “ Hooker’s remaining 
written papers:” and he evidently entered 
on the work with an editor’s partiality, and 
was disposed to take to himself the editor’s 
credit, which indeed Spenser, as far as ap- 

ears, was in no wise inclined to deny him. 

e began with what may be called the 
Opuscula : publishing in the years 1612, 13, 
14, several of the Sermons, to be noticed 
hereafter in their places: among which 
that on Justification had so rapid a sale 
that a new edition was required in a few 
weeks. Itseems to have been intended 
that the eighth book of the Polity, for what- 
ever reason, should appear first, by itself: 
and Fulman has preserved three fragments 
of letters by Jackson, all dated 1612; the 
first, as it seems, early in the year, stating 
that the President had put the eighth book 
into his hands, and that he was entirely 
taken up with the task of “ polishing” and 
arranging it. The second letter, dated in 
September, represents him as just putting 
the last hand to the same book: and the 
third, of Dec. 21, complains “ that the Presi- 
‘dent, as he, Jackson, had reason to think, 
“meant to edit it in his own name, although 
“its revival ὡς he could call it πο [655} was 
“the work of him, Jackson, alone: a plain 
. “case of one man bearing off another man’s 
“ honours.” 

Thus far the business of publication had 
advanced when Dr. Spenser died, 3 April, 
1614. At his death, he bequeathed Hooker’s 
papers “asa precious legacy” to Dr. King, 
who in 1611 had been made Bishop of Lon- 


First Publication of the Sixth and Eighth Book. 


XV 


Thus they were taken out of Jack- 
son’ s custody, at a time when he was not 
very kindly affected towards any one who 
might interfere with the interest in them 
which he considered himself to have ac- 
quired. The rest of their history, as a col- 
lection,is soon told. Bishop King’s son in- 
forms Walton, that his father preserved 
them until his death, which happened March 
30, 16212. Afterwards they continued in 
his, Henry King’s hand, till Archbishop 
Abbott claimed them for Lambeth Library. 
They were conveyed to him by Dr. Bark- 
ham his chaplain, who being dean of Bock- 
ing, was probably a neighbour of King, 
then archdeacon of Colchester. This must 
have taken place before September 1633. 
It is remarkable, that while they were under 
Laud’s custody, no thought of completing 
the edition seems to have been entertained. 
The reports on the state of the MSS. were 
probably discouraging, and a false notion 
might prevail, of undue countenance likely 
to be afforded to the innovators by certain 
portions. However, the papers remained 
undisturbed, except by occasional copyists, 
(with whom the eighth book seems to have 
been most in favour,) until Dec. 28, 1640, 
when the Archbishop was committed for 
high treason, and his library was made over 
to the custody of Prynne27. From him it 
passed to Hugh Peters, by a vote of the 
Commons, June 27, 1644. Nothing more is 
known of the fate of the original papers: and 
certainly it is no great wonder, if whilst 
they remained in such hands, the friends of 
the Church looked suspiciously at the pub- 
lication of any thing which professed to have 
formed part of them. 

7. To record those publications in their 
order: The first occurs as early as 1641, 
feom the Oxford press, under the sanction 
of no less a person than Archbishop Us- 
sher. Of this an account will be given in 
speaking of the Appendix to Book Eight in 
this edition. 

The second of the Hooker Fragments 
which appeared was the letter of George 
Cranmer already mentioned, in 1642. Rea- 
sons have been given above, against ascri- 
bing the editorship of this either to Jackson 
or to Walton: but it may have passed 
through the hands of Ussher, who appears 
to have spent the whole of that year either 
in Oxford or in London: and ground may 
perhaps appear by and by for reasonable 
conjecture as to the channel by which he be- 
came possessed of this and some other 

ieces. 

The third was a far more important re- 
lic. In 1648, according to Wood, (Ath. Ox- 


26 Ath. Oxon. ii. 296. 
27 See H. Wharton’s Preface to the Troubles, 
ὅτε. of Archbishop Laud. 


Xvi 


on. i. 695,) but according to the copy® 
which has been used in correcting the 
press of this edition, in 165129, came out 
“Of the Lawes of Ecclesiasticall Policy, 
“the Sixth and Eighth Books. By Rich- 
“ard Hooker. A work long expected, and 
“now published, according to the most au- 
“thentique copies. London, printed by R. 
“B. (Richard Bishop,) and are to be sold 
“by George Badger, in St. Dunstan’s 
“Churchyard in Fleet street.” small 4to. 
pp. 226. An account of the authorities 
from which this publication was professed- 
ly made may be seen in the Life, p. 104, 
note 2, Six MSS. are there mentioned: 
but it may be suspected that the statement 
relates to the eighth book only. At least 
the Catalogus MSS. Angelic. mentions but 
one copy of the sixth book, nor have the 
researches made with a view to the present 
edition succeeded in producing any more: 
whereas of the eighth no fewer than four 
have been examined. The text, therefore, 
of the two books, though accidentally pub- 
lished together at first, must be severally 
accounted for. 

To speak at present of the Sixth only: 
Dr. Cotton has collated for this edition a 
MS. (B. 1. 13.) in the library of Trinity 
College, Dublin: which has proved of very 
great service, not only in correcting the 
many and often palpable errors of the first 
printed copy, but also in arranging the 
whole with a view to the argument. “ ‘The 
“MS.,” Dr. Cotton says, “is evidently writ- 
“ten by an amanuensis ; but there are ey- 
“ery: where marks that Archbishop Us- 
“sher read it over most carefully, as he has 
“corrected with his own hand the errors 
“of the copier, even in the most minute 
“narticulars. You will perceive, besides 
‘- the verbal discrepancies, considerable dif- 
“ference in the punctuation, many sen- 
“tences being materially altered in sense 
“by it. Also, that the book is divided into 
“sections, as are the first five: which adds 
“to the lucidity of the work, as does like- 
“wise the breaking of it into several para- 
“graphs.” Dr. Elrington, to whom the 
Editor is obliged for the first notice of these 
important fragments at Dublin, adds, that 
“in the catalogue is the following note,” re- 
lating to the marginal remarks of Ussher ; 
“The editor of the printed copy has seen 
“these notes, but has made some small 
“omissions.” Dr. Elrington further re- 
marks, that the MS. had the appearance 
of being written out for the press. It may 
be proper to add, that in this edition the ar- 


23 From the library of C.C.C. with a few mar- 
ginal notices and corrections by Fulman. 

29 Wood however was right: as appears by a 
copy with which the Editor has been favoured, 
since the first publication of this Preface, by the 
Rey. J. S. Brewer, of Queen’s College, Oxford. 


The Sixth Book proved an Interpolation. 


[Eprror’s 


rangement thus sanctioned by Ussher is 
generally adopted as to the leadin& divis- 
ions, though not always as to chapters or 
sections: and that in all cases of departure 
from the reading of the first edition, Gey 
cept matters of mere punctuation and obvi- 
ous errors of the press,) the change is made 
on authority of the Dublin MS. 

8. But concerning this Sixth Book, a 
very material inquiry remains. At first 
sight, of all the three questionable books, 
this is in one respect by far the most per- 
plexing. As it stands at present, it is an 
entire deviation from its subject. For 
whereas the plan of the whole treatise re- 
quired in this part a full discussion of the 
claim of lay elders to a part in church ju- 
risdiction ; and whereas the title distinctly 
propounds that subject ; it is clear and cer- 
tain, that of the whole book as it stands the 
two first chapters only and the first section 
of the third chapter have any relation to 
that subject. The remainder, being nine- 
teen-twentieths of the whole, is a series of 
dissertations on Primitive and Romish Pen- 
ance, in their several parts, confession, sa- 
tisfaction, absolution. This anomaly, which 
every reader must have observed, and 
which in any writer carried so far would 
be extraordinary, but in Hooker, of all wri- 
ters, is quite unaccountable, is explained at 
once by a document, which the present 
Editor has had permission to copy from the 
original in C. C. C. library; and which he 
has subjoined as an appendix to the sixth 
book. It appears that Hooker, having fin- 
ished the treatise on lay elders, forwarded 
it, as had been his custom with former por- 
tions of his work, to his friends and confi- 
dential advisers, Cranmer and Sandys: and 
the paper alluded to gives the result of their 
criticism. It is in their own handwriting ; 
Cranmer’s part (which was afterwards re- 
viewed by Sandys) filling twenty-four folio 
pages, and Sandys’ part, which is more 
closely written, occupying six pages more. 
Its genuineness is ensured, not only by in- 
ternal evidence, (for who would ever have 
thought such a paper worth forging?) but 
also by the attestations of Walton and Ful- 
man, which the reader will find, vol. ii. p. 
117. note 1, This document would have 
been worthy of preservation, were it only 
for the good sense and accurate reasoning, 
by which, even in such disjointed frag- 
ments, the writers have contrived to throw 
light on many parts of a curious and impor- 
tant subject: or again as a pleasing monu- 
ment of the entire, affectionate confidence, 
which subsisted between Hooker and his 
two pupils: occupied as they were in lines 
of life very far removed, from his, Cranmer 
as a diplomatist, Sandys as a member of 
parliament: but as a document in the ques- 
tion of the genuineness of the ‘so called) 
sixth book, these notes are in truth quite de- 


PREFACE.| Ὁ 


cisive. First, it will be found that among 
them all there are not so many as four in- 
stances. in which the catchwords at the be- 
_ ginning of the note occur in the text as it 


stands. Next, the whole subject-matter of 


their remarks, the scriptural and other quo- 
tations referred to, indicate an entirely dif- 


ferent work. There is not a word about | 
penitency, auricular confession, absolving | 


wer: but (in the third place) the frame 


of the whole, and each particular as far as | 


it can be understood, implies the annota- 
tors to have had beforé them a work really 


addressing itself to the question of Lay El- | 


ders, and meeting all the arguments, which, 
as we know from contemporary writers, the 
upholders of the Puritan platform were used 
to allege. 

As far as can be gathered from the very 
scanty notices remaining, it may seem that 


Hooker, entering, as Sandys thought, rath- | 
er too abruptly on his subject, treated of | 


these following heads. 1. Of the natural 
connection between the two powers, of Or- 


der and of Jurisdiction. 2. Of the best way | 


of drawing the line between Ecclesiastical 
and Civil Causes. 3. Of the principle of 
Courts Ecclesiastical, and the meaning of 
*Tell the Church.” 4. Of the Church’s 
Anathema: in which he seems to have 
made three degrees, and to have consider- 


ed St. Paul’s expression, Rom. ix. 3, as re- | 


ferring to excommunication. Cranmer’s 


_remark on this is very striking, and very | 


much in unison with the little that remains 
of him besides. 
communicable ; under which head the ques- 
tion recurred of the limits of church and 
state power, and Sandys lays down that it 


is an error to make the sovereign a mere : 
lay person. 6. Effects of excommunication | 


(probably against Erastus). Distinction 


between the Church’s anathema and that | 


of a mere ecclesiastical judge. Whether 
temporal judgment on the excommunicated 
ne might ever be expected to ensue. 

he case of Victor cited; probably to moot 
the question of the effect of a wrong ex- 
communication. The Epicurean tendency 
of slighting excommunication was pointed 
out in the next place; and frivolous pro- 
ceedings in ecclesiastical courts deprecated 
as leading to such contempt. 7. The in- 
terference of presbyterial jurisdiction with 
sovereign authority was next urged against 
Beza. 8. The precedents of Jewish Polity 
were considered; (on which head down to 
the time of Jehoshaphat a valuable ab- 
stract of the discourse is given in one of 
Cranmer’s notes.) 9. The pleas were ex- 
amined, which the defenders of the elder- 
ship were accustomed to urge from the 
New Testament: especially Rom. xii. 8; 1 
Cor. xii. 28; Acts xvi. 23; 1 Tim. v. 17. 
10. He proceeded to the precedents usually 
alleged on this subject Pst the Fathers: 

Vox. I. 2 


Probable Contents of the lost Sixth Book. 


5. What offences are ex- | 


XVii 


| having both in this and the part next be- 
| fore an eye particularly to T. C. part iii. 
tract 8. The book appears to have conclu- 
| ded as it began; rather ioo abruptly for the 
| taste of the friendly revisers. Each of them 
‘recommends an appropriate conclusion: 
| Cranmer suggesting that it might be well 
to add some remarks on the indirect politi- 
cal inconveniences of the lay eldership; 
Sandys, on the other incongruities of the 
Geneva platform; the essential distinction 
|of pastor from teacher; the arrangements 
x their consistories, their synods, and the 
ike. 

Somewhat after this sort, jadging by the 
| fragments which remain, did the argument 
of the sixth book proceed: and every one 
who has read Whitgift, Bancroft or Bilson 
on the one hand, Beza or Cartwright on the 
other, will be aware that these are the 
topics which Hooker must have introduced 
in order to perform the service which he 
had undertaken. It now appears, in point 
of fact, that he did so. But the treatise 
which embodied his views on the subject, 
and which one may collect from these indis- 
' tinct notices to have been more valuable by 
fer in its constructive than in its de- 
structive part, has disappeared, even in its 
/rough outline, with the exception perhaps 
of a few sentences near the beginning. 

The question has been asked®, “If it be 
“true, as is alleged, that different MSS. of 
“the last books did not agree, if even these 
“ disagreements were the result of fraud, 
“why should we conclude that they were 
“corrupted by the Puritans rather than by 
'“the Church?” It is presumed that the 
fact now demonstrated, namely the sup- 
pression of the entire book on lay elders, 
supplies of itself an answer to this ques- 

tion. For if there was one point in their 
system, on which the Puritans of the six- 
teenth century were more sensitive, and 
| piqued themselves more 30 than on the rest, 
| this of lay elders was that point. Suppose 
a party of them in Hooker’s study, accord- 
ing to the report made to Walton ; the sixth 
book was that which they would first lay 
‘violent hands on. A churchman would be 
under no temptation of the sort: if he want- 
ed to tamper with any part he would soon- 
er select parts of books vii. and viii, in 
which he might think unguarded conces- 
sions made to the prejudice of regal or epis- 
copal authority. As it is, there can be no 


29 Hallam’s Constitutional Hist. of Engl. ec. iv. 
vol. i. p. 236. 4to. 1827. note. 

30 See E. P. Pref. iv. 5, and note; and Queri- 
monia Ecclesie, p. 219. ‘* Non tam bonis displi- 
“cet novum hoe seniorum genus, quam placet 

ἐς Puritanis. Nam cum omnia que nobis propv- 
«ὁ nunt plurimum semper dilaudant, .. . preeclarum 
‘“tamen hunc seniorum consessum tanti faciunt, 
| “ut eo uno totius Ecclesie salutem niti existi- 


| * ment.” 


Xviil 


question that far “ other than verbal chang- 
“es have been made in the locse diaught 
“which the author left : and surely there 
are also very considerable appearances of 
the MS. having been once in the hands of 
Puritans. Bishop Andrewes’s letter proves 
how much he apprehended such a thing at 
the time; we know from a statement of 
Travers, and by the pedigree subjoined to 
this preface, that his kindred, in all likeli- 
hood Puritans, were connected with the 
Hookers by marriage: there is also reason 
to believe that Hooker’s own daughter mar- 
ried into a Puritan house: add to this only 
so much of the Cranmer family’s statement 
to Walton, as it was impossible for them to 
be mistaken in: and whether we believe 
the widow Hooker’s account of the Puritan 
ministers’ interference or no, it cannot be 
said that the case is clear of all suspicion 
of the kind. 

But to return to the Sixth Book. As has 
been said with regard to nineteen-twen- 
tieths of it, the case is made so clear by 
these notes, that it might perhaps have 
been more consistent with the duty of an 
editor, had the whole of it after c. iii. § 1, 


been separated entirely from the Books of 


Ecclesiastical Polity, of which, undoubted- 
ly, the author never meant it for part. The 
reasons or impressions which told against 
such an arrangement will be found in the 
second note on this sixth book. But the 
change may perhaps be made with advan- 
tage in a future edition, i. e. by far the 
greater portion of the book may be separa- 
ted, not from Hooker’s remains altogether, 
but from forming part of the Ecclesiastical 
Polity. For although it be found in the 
wrong place, yet is there no cause whatev- 
er to account it ascribed to a wrong author. 
It is full of instruction, piety and eloquence ; 
it has every internal proof of being Hook- 
er’s. Its appearing where it does may be 
reasonably accounted for, without suppo- 
sing any further liberties taken by the Pu- 
ritans, if we only imagine it in a heap 
of papers, accidentally coming next to a 
sketch of the preamble of the Sixth Book. 
Any one eager to publish might seize on 
it, and with no deliberate purpose of receiy- 
ing, or as is most likely for mere purposes 
of trade, might send itabroad with the mis- 
nomer now detected. The wonderis that 
such a critic as Ussher should have cor- 
rected it, as it seems he had done,*for the 
press, without being aware of its total devi- 
ation from the question: and that Walton, 
and perhaps still more that Fulman should 
have had the notes of Cranmer and Sandys 
in his possession, without discovering the in- 
terpolation in the sixth book. 

9. On the Seventh Book, and the evidence 
for its genuineness, a very few words ma 
suffice. The first publishers of the sixt 
and eighth in 1651, state those two books to 


Original Publication of the Seventh Book by Gauden. [Eprror’s 


have been preserved in the hands of An- 
drewes and Ussher, “with great hopes the 
“seventh would have been recovered, that 
“they might have been published to the 
“world’s view at once: but,” they add, 
“endeavours used to that purpose have 
“ hitherto proved fruitless.” In fact, no trace 
of the book appears until 1662, when Gau- 
den, just then promoted to the see of Wor- 
cester, (the person whose name appears in 
so questionable a lightin the affair of the 
Εἴκων Βασιλικὴ.} set forth a new edition of 
Hooker, augmenting it by this seventh book 
and some paragraphs at the end of the 
eighth. In his title-page and preface he 
uses very sounding language, and even 
gives his readers to understand, that the 
work was now entirely recovered 3! to the 


31 Titlepage: ‘The works of Mr. Richard 
“Hooker (that Learned, Godly, Judicious, and 
“ Eloquent Divine,) vindicating the Church of 
“ England, as truely Christian, and duly Reform- 
“ed: In Eight Books of Ecclesiastical Polity. 
“* Now completed, as with the Sixth and Eighth, 
“so with the Seventh, (touching Episcopacy, as 
“the Primitive, Catholic, and Apostolic govern- 
“ment of the Church,) out of his own MSS. nev- 
“er before published. With an account of his 
“Holy Life and Happy Death, written by Dr. 
“ John Gauden, now Bishop of Exeter. ‘The en- 
“tire Edition dedicated to the King’s most excel- 
“lent Majesty, Charles IL: by whose, Royal 
‘Father (near his Martyrdom) the former Five 
‘“‘ Books (then only extant) were commended to 
ἐς his dear children, as an excellent mean to satis- 
“« fy private scruples, and settle the Public peace 
“of this Church and Kingdom.” Dedication to 
the King: “I know not what to present more 
“worthy of your Majesty’s acceptance, and my 
“ duty, than these elaborate and seasonable works 
‘« of the famous and prudent Mr. Richard Hooker, 
“now augmented, and I hope compleated with 
“the three last books, so much desired, and so 
“long concealed. ‘The publication of which vol- 
“ume so entire,’ ἄς. And below: “ To this 
“completed edition, I have added such particular 
“accounts as [ could get, of the author’s person,” 
&c. Preface: “By the care of some Jearned 
““men, especially of the Right Reverend Father 
“in God, Gilbert, now Lord Bishop of London, 
“those genuine additions are now made of the 
“« three last books, promised and performed by him, 
“ but long concealed from public view, not with- 
“out great injury to the public good.” And p. 
23: “ Himself expired amidst his great undertak- 
“ings to the impotent joy of his antagonists: 
“who finding themselves worsted and sorely 
“ wounded ... by this great archer, in his five first 
“books, yet received some comfort in this, that 
“ they escaped the shot of his last three, which he 
“never published, and which they hoped he had 
“never finished ; or if he did complete them, they 
“found (as is by some imagined) some artifice so 
“Jong to smother and conceal them from the pub- 
‘lic, till they had played such an after-game, as 
“they thought was only able to confute Mr. 
“ Hooker, and to blot out by the sword the im- 
“pressions of his pen. But Providence in time 
‘hath not only confuted those men’s projects and 


PREFACE. ] Reasons for accounting 
state in which Hooker leftit. He distinctly 
says, “The seventh book, by comparing 
“the writing of it with other indisputable 
“papers, or known MSS. of Mr. Hooker’s, 
“is undoubtedly his own hand throughout. 
“ The eighth is written by another hand, as 
“a copy, but interlined in many places with 
«Mr. Hboker’s own characters, as owned 
“by him. The best and surest test of the | 
“ genuineness or legitimacy of these three 
“now added books, will be the weight or 
“learned solidity of the matter, also the | 
* crave, but eloquent and potent manner of 
“handling each subject; ... This only 
“may be suspected (as is said) that in some 
“ places he had not put to his last polishing 
“or consummating hand.” And, p. 40: 
® When these excellent books shall obtain 
“their deserved place in men’s heads and 
“hearts, ...-I shall have no cause to re- 
“nent of the pains, yea pleasure, I have 
“taken in giving.the world this renewed 
“ view of Mr. Richard Hooker, and his now 
“ completed works.” 

On examining the sixth and eighth books 
in Gauden’s impression, no material im- 
provement occurs. What MSS. he had 
appear to have agreed onthe whole with 
the printed text: excepting the aforemen- 
tioned addition to the eighth book, of which 
something will be said in its place. It is 
extraordinary that in speaking of the seventh 
he should, as will have been seen, omit al- 
together to say where he found the MS., 
how he came by it, and what he did with 
it: nor does he leave any clue whatever for 
the guidance of future inquirers. For the 
genuineness, then, of this portion of the 
work, our only direct testimony is the affir- 
mation of Dr. Gauden. In other words, we 
are left to make up our minds by internal 
evidence only. Not that Gauden had, as far 
as is known, any political or theological 
views, which would lead him to take liber- 
ties with the. MSS., nor that there is any 
appearance of their having been tampered 
with on any such ground: the suspicion 


“confidences, but also brought forth those es- 
*teemed abortions, the three last books, with 
“such lineaments of their father’s virtue and vig- 
“ our on them, that they may be easily and justly 
“ owned for genuine, although (perhaps), they had 
“not the last politure of their parent’s hands. 
“Their strength shews them to be a legitimate 
“‘ progeny, however they may seem to want some- 
“thing of that beauty and lustre which always 
“attended Mr. Hooker’s consummation.” He 
next goes on to give what seems by its form in- 
tended as a sort of analysis of the three last books, 
but from its matter one might almost conjecture, 
that he had hardly read more of them than their 
titles. He then proceeds, p. 26: ‘“ Such as they 
“are, itis thought meet to present them to the 
“yeader ; each of them is by learned critics judg- 
“ed to be genuine or authentic, though πότ 
“*not so complete or exact as the curious author 
* intended.” 


the Seventh Book genuine. XIX 
which occurs is rather, that forgery or at 
least interpolation may have been practised, 
in order to promote the sale of the work. 
Under such circumstances it is satisfat- 
tory to find, that the internal evidence of 
this seventh book is on comparison even 
more decisive than either that of the sixth 
or of the eighth. The course of argument 
and flow of style are more sustained, and 
more decidedly characteristical. The trans- 
lations from the Fathers are of the same 
stamp: and this is a point of extreme deli- 


| cacy, a point in which Hooker perhaps is 


unequalled amongst English writers. It is 
true that in certain portions, especially to- 
wards the end, there is some verbosity, and 
a considerable degree of repetition.*? But 
this may be thought to arise in part from 
the editor’s uniting, as members of a con- 
tinuous treatise, what were in fact inde- 
pendent sketches of matters to be somewhere 
introduced. Such sketches, if not checked 
by comparison, would incidentally run into 
each other. 

From the manner in which the pages of 
Gauden’s edition are numbered, it would 
seem that this seventh book must have 
come into the editor’s hands after the sixth 
and eighth books, and subsequent parts of 
the volume had gone to the press.3 For 
the paging goes regularly on to the end of 
the fifth book, p. 345: the sixth commences, 
in a way not easily accounted for, at p. 137, 
and goes on to p. 183; the seventh is inter- 
posed, paged from 1 to 75; and then the 
former reckoning is resumed, the eighth 
commencing at p. 184, and so on to the end 
of the volume. The printing is full of er- 
rors; but that is common to the whole edi- 
tion. 

Now all these marks of unskilful editor- 
ship, however unpleasant to the reader, 
supply in reality no mean argument in fa- 
your of the genuineness of the composition. 
For who would think it worth while to forge 
blunders ? who for example, employed in 
setting off a spurious copy to the best ad- 
vantage, would ever have left such an er- 
ror as that, so well known to all unfriend- 
ly critics on Hooker, where in discussing 
the opinion of St. Jerome on the divine right 
of Bishops, he or some one else had made 
a private note on the MS. and the printers 
have inserted it, incoherent as it is, in the 
body of the text? Such carelessness ih the 
mode of publication, although it may render 
particular expressions more doubtful, cer- 
tainly goes far to negative all idea of delib- " 
erate forgery on a large scale. Added to 
the mass of internal evidence, it may war- 


32 Compare e. g. the corresponding part of the 
fifth book. 

23 Or he may have employed two Printers, as 
in his Hieraspistes: see that work, p. 320, ed. 
1653. 

3 Vol. ii. p. 144. 


xX 


rant us in accepting this seventh book, | 
hastily writien as it is in many parts, for a 
real though mutilated and otherwise imper- 
fect relic. 

It may further appear to have the implied 
sanction of Walton himself, and of Arch- 
bishep Sheldon; inasmuch as the one havy- 
ing by the other’s direction undertaken to 
correct some of Gauden’s principal mis- 
takes, no charge is insinuated of want of fi- 
delity in this, the most material part of his 
task: on the contrary the whole is reprint- 
ed without hesitation in the next edition, 
1666; the Life by Walton being for the first 
time prefixed. 

10. We come now to the Eighth book: 
on the subject of which (no doubt from its 
immediate bearing on the political ques- 
tions of the time) most curiosity seems to 
have been felt, and-to have led fo a greater 
multiplication of copies or extracts. As 
stated above, it was first published, but 
avowedly in a mutilated form, A. 1). 1651. 
It broke off at the words “to give judg- 
“ment,” vol. ii. p. 273, of this edition. But 
as far as it went, it concurred in the se- 
quence of its parts with the text which 
Gauden afterwards gave, and with three 
out of the four now existing MSS. 

Dr. Bernard in his Clavi Trabales 34, 
1661, published some additional fragments 
out of the papers of Archbishop Ussher, oc- 
cupying that work from Ὁ. 64 to 94. These 
fragments relate, the first, p. 64... 71, to 
the Jewish polity, as affording a precedent 
for something like the Anglican suprema- 
cy; which notion is maintained against 
the objections of Stapleton: the second, p. 
71, 72, to the King’s claim of a share in 
church jurisdiction; the third, p. 73—76, to 
his prerogative in church legislation; the 
fourth, p. 77—86, to the appointment of 
Bishops by the King; the fifth, p. 86—92, to 
the same subject as the second, jurisdiction ; 
the sixth, p. 92—94, is the opening of a trea- 
tise on the King’s exemption from church 
censure. With these were printed short 
marginal notes, and what Dr. Bernard 
calls “confirmations and enlargements,” 
under the archbishop’s oivn hand. In one 
or two of these entries, he says in the mar- 
gin, “ This is,” or “ This is not, in the com- 
“mon books or copies of Mr. Hooker’s 
“MS. :” meaning by the “ common” books 
or copies, not those in print, 1651, (as is ev- 
ident from his affirming in one instance the 
“common books” to have a passage which 
the .printed copies then had not,) but his 
meaning was to refer to the ordinary Man- 
uscripts of b. viii. and the passage 15 men- 
tioned here simply for the purpose of re- 
marking, that copies must have been rather 
frequent at that time, in order to justify 
such an expression. 


34 See App. by Walton, p. 104, 


The Eighth Book, first Edition: Clavi Trabales. 


[Eprror’s 


Gauden next year confirmed the publica- 
tion of Bernard by adding the passage 
which begins, “ As therefore the person of 
“the King,” &c. (p. 438,) and ends in p. 
444, at the words “ the truth therein:” and 
also that on the Power of Legislation, which 
begins in Clavi Trabales at “The cause 
“(case) is not like;” and ends p. 76, ab- 
ruptly in the middle of a sentence, at the 
words “hath simply.” Gauden’s edition, 
adopting this paragraph, completes it: and 
thereby shews that itself was not in these 
portions borrowed from the Clavi Trabales, 
but had other copies to rely on; which also 
is evident from the omission of much im- 
portant matter found inthe pamphlet. The 
comparison strengthens the idea of Gau-~ 
den’s good faith, while it lessens that of his 
industry and skill in such work. He sub- 
joined also another fragment on the limits 
of obedience to sovereigns; which the pre- 
sent edition transfers to an appendix, for 
reasons to be assigned in their place. All 
succeeding editors have followed him. The 
text now given will be found, in very many 
material points, widely at variance with 
either of these: many portions added, some 
few omitted, and the parts which remain 
transposed in such a manner, as to form on 
the whole an entirely new arrangement. 
It is the Editor’s duty now to account for 
these changes. 
have to mention the names of more than 
one friend, to whose assisiance he is deeply 
indebted, and of more than one public 
body, who have liberally granted him the 
most unreserved use of their stores of in- 
formation; he is desirous here of express- 
ing, once for all, his gratitude for such kind 
permission and invaluable assistance. 

The MSS. of the eighth book, which 
have been collated for this edition, are four 
in number; and the Editor is not aware of 
any others now existing. The first (Q) in 
the library of Queen’s College, Oxford, 

R. 29. i.) was the property of Dr. Thomas 

arlow, Provost of that College, and Bishop 
of Lincoln from 1675 to 1691: in whose 
handwriting appear a few corrections and 
insertions, chiefly in the way of collation 
with the printed text. He was an intimate 
friend of Bishop Sanderson; so that possi- 
bly this may be the very MS. mentioned as 
having been seen by Sanderson, in the Ap- 
pendix to Hooker’s life by Walton, p.105. 
It coincides indeed, except in minutis, with 
the received text; and this at first sight 
may appear not to have been the case with 
the MS. of which Walton is there speak- 
ing; or rather Fabian Philips as quoted by 
Walton. But Sanderson’s expression is on 
the whole not inapplicable to the received 
text; although Walton seems to have judg- 
ed otherwise. It is simply this: that “he 
“had seen a copy, in which no mention” 
(i.e. of course, no approving mention) “was 


And as in so doing he will ἢ 


ae 


PREFACE. | 


“made of the supreme governor’s being 
“ accountable to the people.” Is any such 
doctrine taught in the received text? It 
speaks indeed positively of the people’s im- 
plied consent being in theory the origin of 
government, but it expressly denies in one 
place * the practical accountability which 
some would infer from this; nor is that de- 
nial withdrawn or qualified in any other 
part of the book. All things considered, it 
seems a fair conjecture that Mr. Philips 
may have mistaken what he heard Bishop 
Sanderson say, which as reported by him 
comes to very little: and that the Bishop 
may rather have remarked on the positive 
inconsistency of Hooker’s doctrine with the 
conclusion on behalf of which it was alleged. 
If he did, his remark would be amply borne 
out by the place referred to, which occurs 
in Barlow’s MS. as well as in the rest; and 
therefore Barlow’s MS. may be that which 
Sanderson professed to have seen: though 
it certainly never could have had much pre- 
tension to the honour of being an auto- 
graph. 

The second copy (L) is in the library of 
the Archbishop of Canterbury, at Lambeth, 
(MS. 711. No. 2.) and was,by permission 
of his Grace, most carefully collated for 
this edition hy the Rev. C. A. Ogilvie, of 
Balliol College, Oxford, his Grace’s chap- 
lain. Nothing is known of the history of 
this copy. Of its date thus much is ascer- 
tained, that it must have been later than 
1p Like the Queen’s MS. it differs from 

eold printed text only in minute verbal 

oints. 

The third MS. (C) is in the library of Ca- 
ius College, Cambridge : and for the colla- 
tion of it the Editor is indebted to the Rev. 
Thomas Thorp, fellow and tutor of Trinity 
College ; a favour of which those only can 
judge who know how irksome the task of 
collating is, and to what a load of pressing 
avocations it was in this instance volunta- 
rily superadded. This Caius MS. appears 
to be in some respects a less careful trans- 
cript than either of the two before mention- 
ed; and there are a few variations in criti- 
cal passages, which a fanciful person might 
imagine to have been made intentionally : 
but on the whole it belongs to the same 
class as the others. All three are in fact 
different copies of the received text. 

But the same repository to which every 

art almost of the present edition is so large- 
nf indebted, the library of Trinity College, 

ublin, has supplied a fourth MS. of this 
eighth book, far more nearly approaching 
to completeness than the printed copies as 
they stand at present, or as they might be 
amended: from the other three MSS. ΤῸ is 
designated in the Dublin Catalogue, MSS. 
C. 3, 11, and in the notes tu this edition by 


35 E. P. viii. 2. 10, 


MSS. of the Eighth Book. Probable Interpolation. 


xxi 


the letter (D), The important service of 
collating it has been performed by Arch- 
deacon (now Dean) Cotton. The result is 
(to use his own words) ‘a great number of 
“variations from the printed text of most 
“ important character ; even so far as to as- 
“sert for denial, and to deny for assertion, 
“and to make sense where was none, and 
“ better sense where was indifferent. Be- 
“* sides these, and considerable improvement 
“in punctuation, division into sections and 
“ paragraphs, &c. (such as was noticed in 
“ the sixth book,) you have a considerable 
“accession of new matter, together with a 
“ totally different arrangement of the several 
“portions of the book. Doubtless, we are 
“ still far from having the book as Hooker 
“ himself would have published it; yet by 
“ the aid of this our MS. the disjecta mem- 
‘ bra are somewhat more decently arrang- 
“ed than before.” On this opinion of a 
most competent judge, as well as his own 
conviction, (in which he feels morally cer- 


‘tain that every person on inquiry will con- 


cur,) the Editor has felt himself justified in 
acting so far as to adopt the Dublin MS. for 
the basis of this edition ; noting carefully at 
the foot of the page every variation from 
the original edition and other MSS. which 
at all aflects the sense, and inserting in the 
Appendix a Table, which will bring into 
one view the difference of arrangement be- 
tween this and former editions, and will 
shew what quantity of additional maiter has 
been supplied. 

The concluding portion of this cighth 
book, as it stood in Gauden’s edition, which 
has been followed in all subsequent reprints, 
was a fragment on the Divine sanction under 
which human laws are to be obeyed, begin- 
ning at “Yea, that which is more,” and 
ending at “if so be we can find it out.” 
The Editor has now token the liberty of 
separating this portion from the body of the 
book, and throwing it into the Appendix, 
No. 1: for although it occurs in all the 
MSS. he is convinced that it is no part of 
the treatise, but belonged most probably to 
a sermon or sketch of a sermon on obedi- 
ence to authority, which Jackson, or some 
other arranger of the papers. erroneously 
annexed to the chapter on Ecclesiastical 
Legislation, which it immediately follows in 
the Dublin MS., as well as in the received 
text, although from the altered arrange- 
ment of the former it occurs in the fifth chap 
ter instead of the conclusion of the book. 
It commences with two or three sentences 
which are found verbatim in the third book, 
c. ix. δ. 3.; a circumstance decisive, as it 
may seem, against its being a part of the 
eighth book. For although a writer may 
silently transfer a passage from one work 
of his own to another, or from a printed 
work toa mere sermon, it is hardly con- 
ceivable that he should repeat a whole pa- 


χχὶϊ 


ragraph, without notice, in a subsequent 
part of the same work. This fact, then, 
and the little coherence of the whole with 
the course of discussion in the book where 
it appeared, determined the Editor to re- 
move that portion into the appendix: its 
case being the same with that which bears 
the name of the sixth book: no reason to 
doubt that it is the production of Hooker, 
only wrongly assigned to a place in the 
Ecclesiastical Polity. 

The Clavi Trabales may also be consid- 
ered as an independent authority for those 
portions of the text which occur in it: i. e. 
it clearly was not printed from any of the 
existing MSS. Not from either of the 
three English ones, because two thirds of 
its contents are absent in them all: not from 
the Dublin MS., for the following reasons, 
which are given in the words of Dr. Cotton, 
the collator. “ It is certain that besides the 
“copy now collated, Archbishop Ussher 
“once possessed another, and almost equal- 
“ly certain that that other (as likewise the 
“ seventh book) was also in ‘Trinity College 
“library. 1. The Dublin MS. has not the 
“marginal notes, ‘copied from Ussher’s 
“own hand,’ which Bernard gives, marked 
“with an asterisk. 2. At p. 76, Bernard 
“says, ‘Here this breaks off abruptly; 
“whereas our MS. does not break off here, 
“but pursues the argument farther. 9, 
“ Again, at p. 94, our MS. adds one more 
“sentence to the part with which Bernard 
“finishes :” (which is, “ On earth they are 
“not accountable to any.”) “4. It more- 
“over contains many pages not formerly 
“ printed, nor yet printed by Bernard: who, 
“we must therefore suppose, did not find 
“these in his MS. But there once was 
“another copy,evenin Trinity College libra- 
“ry, In the Cataloous MSS. Anelie, &c. 
“ fol. 1696, is a list of the Dublin MSS. sent 
“in by Provost Brown. This mentions, 
“marked I. 50, ‘Books 6, 7, 8, of Mr. 
“Hooker’s Eccl. Polity... On looking to an 
“old catalogue preserved in the library, I 
“find the same entry. Now at present, 
“ book vi. is bound with several other pieces, 
“by Hooker and others, and on one of the 
“blank covers is marked I. 50. This is in 
“ folio. But book viii. is a small quarto, 
“bound by itself; lettered ‘Church Go- 
“vernment;? and entered in the catalogue 
“not under Hooker, but as ‘a Discourse 
“ against Cartwright and others ;’ and never 
“could have formed part of 50; nor is it 
“written in the same kind of hand. The 
“books appear to have been rebound about 
“100 or 120 years ago.” 

However, the hope thus occasioned of 
recovering, not only an additional copy of 
the eighth book, but also a MS. of the 
seventh, has unfortunately proved vain. 
After the most exact inquiry, none such 


The MS. (12) not that used in Clavi Trabales. 


[Eprror’s 


Whether therefore the copy of the eighth 
used by Bernard was the same with that in- 
dicated in the above paragraph, must re- 
main doubtful: it may however be added, 
that the facts to a certain extent tally with 
the statement, made on the appearance of 
the first edition, that “two copies in the 
“ hands of the Lord Archbishop of Armagh 
“had been compared before publication.” 
11. There is one short paper more, which 
may by possibility have relation to this 
eighth book, as the conclusion of the whole 
work: and which the reader will therefore 
find inserted in the Appendix, No. ii. It 
was put out at Oxford, 1641, by Leonard 
Lichfield, printer to the University ; with 
the title: “ A discovery of the Causes of 
“these Contentions touching Church Go- 
“ vernment, out of the Fragments of Rich- 
“ard Hooker.” It stood as preamble to a 
Collection of Tracts or Extracts, by An- 
drewes, Ussher, Reynolds, and others; the 
general drift of the publication being to re- 
commend a sort of compromise in Church 
government, of the kind to which Ussher is 
believed 10 have been favourable. The 
immediate occasion in all likelihood was 
the discussions which led to the University 
Remonstrance for the Church, presented to 
parliament %, Apr. 27, 1641. Ussher was 
at that time in Oxford or in London, having 


| come to England for refuge from the trou- 


bles in Ireland: and it seems nearly cer- 
tain that he sanctioned this publication ; al- 
though his biographer 86 does not directly as- 
sert it. But in Trinity college library (Ὁ. 
3. 3.) is a MS. copy of this paper, which 
Dr. Cotton had collated with the printed 
text; adding to his collation the following 
statement. “The above is in the hand- 
“ writing of some person unknown. The 
“marginal references to Scripture are in 
“Ussher’s hand, as likewise are several 
“ slight corrections inthe text. It is highly 
“ probable that this is the very MS. from 
“ which the printed copy was taken: more 
“ especially as at p. 5. line 22. (of the print- 
“ ed copy) Ussher has added a side note to 
“the printer ; ‘ A larger space betwiat these ;? 
which has been followed: “ the space left 
“ there being wider than between any ether 
“two paragraphs of the tract.” This seems 
decisive as to the fact, that Ussher origi- 
nally edited the collection in question. Of 
course he must have believed this fragment 
to be really Hooker’s. If such were the 
case, it may have been a sketch for a con- 


35 Wood, Hist. and Antiq. Univ. Oxon. i. 350. 
ed. 1674. 

% Parr, Life of Ussher, p. 44. “1641. This 
“‘ year there was published at Oxford (among di- 
“vers other treatises of Bishop Andrewes, Mr. 
“Tooker, and other learned men, concerning 
“Church government) the Lord Primate’s ‘ Origi- 


appear to exist in the Dublin library. | “nal of Bishops and Metropolitans, ” 


Prerace.] Lighth Book: Conjectural History of the received Teat. 


clusion to the whole eight books; in accord- 
ance perhaps with the plan which Cranmer 
in the last paragraph of his letter recom- 
mended. The use of the second person 
(ye are not ignorant,” p. 4; “you do hear 
“and read,” p. 6) would seem to indicate 
that the conclusion was meant to be ad- 
dressed, as the Preface had been, by way 
of expostulation, to the seekers of reform. 
But in truth the internal evidence is not 
strongly in favour of the genuineness of 
this piece. In substance it has nothing to 
recall so great a name, and there is a kind 
of point in its turns and transitions, inge- 
nious enough, but in no wise character- 
istic of Hooker. The remark on Alexan- 
der Bishop of Alexandria, and his proceed- 
ings against Arius, is little in harmony with 
Hooker’s known approbation of the policy 
off Archbishop Whitgift, and with his tone 
and manner, where in the fifth book he has 
to speak of the very same part of history. 
No doubt the paper was found in Hooker’s 
study, but if it was not found in his own 
handwriting, its authorship may well be 
doubted of. Still, in deference to Arch- 
bishop Ussher, it was judged right to insert 
it in this edition. 

12. The reader has now before him an 
account of the materials, by the aid where- 
of it has been endeavoured to present this 
immortal but yet imperiect work, in a form 
somewhat more accurate, and more inviting 
to common readers, than it has hitherto 
worn. On the history of the MSS. since 
nothing distinct is told us, it is in vain 
to speculate much: but there are one or 
two obvious conjectures, which it may be 
right just to mention, if only for the chance 
of giving hints, which (it is barely possible) 
may lead to more successiul researches in 
the same or in other quarters. 

it will be remembered that the first per- 
son who appeared as taking interest, at 
least as feeling alarm, concerning the Hook- 
er papers, was Bishop Andrewes in his let- 
ter to Parry. It seems not unlikely, that in 
course of transmission from Hooker’s study 
through Lambeth to Dr. Spenser, some of 
them, or transcripts from them, may have 
lingered in Andrewes’s hands. One sermon 
we know was found in his study, and pub- 
lished for the first time by Walton long af- 
ter; and it seems on the whole not to be 
doubted, that if any one was allowed to 
take copies of the rough draught of the 
missing books at that time, Andrewes would 
have been anxious to do so. 
we find that among the copies stated to 
have been compared before the first publi- 
cation, one had been in his possession : and 
we are afterwards given to understand that 
either the sixth or the eighth book, or both, 
were actually printed from a copy preserv- 
ed in his hands, of which copy afterwards 
Ussher had obtained the custody. For that 


Accordingly | 


XXili 


Ussher had in some way access to An- 
drewes’s papers, the publication by him of 
the Summary View of Church Government 
out of Andrewes’s rude draughts, 1641, 
may evince beyond all question. Not that 
Ussher was then the actual editor; for he 
would not of course call himself, as he is 
called in the Address to the Reader, “a 
“ Mirror of Learning ;” but that he permit- 
ted the books to be printed from his MSS. 
And thus we seem to have arrived at a tol- 
erable ground for considering the received 
text as so far guaranteed to us by An- 
drewes and by Ussher. 

This publication took place in 1651: when 
of course the Primate as yet knew nothing 
of the far more correct and enlarged copy 
now existing in Dublin: of which, howev- 
er, there can be no deubt that it was at some 
; time in his possession. He died in 1656: 
therefore this MS. must have fallen into his 
hands within those five years: a time du- 
ring which, as he found by unpleasant ex- 
perience, the treasures of retired students 
were not unfrequently wandering about for 
sale, having formed part of the spoil of the 
civil war in various quarters. Now in the 
course of the war, as before mentioned, one 
of the libraries which had suffered in this 
way was that of Henry Jackson, the rector 
of Mesey-Hampton, and original editor, un- 
der Spenser, of Hooker’s remains. It is 
possible, therefore, that a MS. from Jack- 
son’s library might fall into Ussher’s hands. 
But is there any ground for imagining 
that such a MS. as the amended copy of 
the eighth book existed there? There is 
| just ground enough, the editor apprehends, 
\dor a plausible conjecture, and no more. 
The conjecture is this: that when Jackson 
| delivered up the papers after Spenser’s 
death into the custody of Bishop King, he 
may have retained the completer copy of 
the last book, (which he represents in a 
fragment preserved by Fulman as being 
absolutely “restored to life” by him,) and 
that he may have handed over to the ex- 
ecutors only the rough draught, from which, 
in course of time, so many transcripts have 
been made. His own expressions shew 
| that he was precisely in the frame of mind 
| which would make a person likely to take 
such a step: and perhaps it must be owned 
that the temptation was not inconsiderable. 
He writes in December, 1612, “ Puto Pree- 
“sidem nostrum emissurum sub suo nomine 
“D. Hookeri librum octavum, a me plane 
“vite: restitutum. Tulit alter honores.” 
And in April, 1614, Spenser dies, and the 
MSS. are reclaimed. Is it doing Jackson 
any great injustice to suppose that in his 

ique he retained his more finished copy: 
fap as Antony Wood says, “of a cyni- 
“cal” as well as “of a studious temper ?” 
| And if he did, the mode has already been 
pointed out, how that copy or a transcript 


XXIV 


of it might fall into Ussher’s hands; and 
consequently might come to be deposited 
in the library of Trinity College, when the 
remains of the Primate’s books and MSS. 
were lodged there after the restoration. 
This, it is repeated, is no more than conjec- 
ture; but such as it is. it may give a pos- 
sible explanation of the great superiority 
of that single copy ; leading us to suppose, 
that it is either Jackson’s own, or one taken 
from his. 

As to the seventh book, if it ever existed 
Ge it certainly appears to have done) among 

ssher’s MSS. he must clearly have acquir- 
ed it within the last five years of his life: but 
where it could have been preserved, we have 
no means of ascertaining. This only is ev- 
ident; that it formed no part of the collec- 
tion of Bishop Andrewes. It might have 
been in Lambeth, where at that time Ussher 
would hardly have found access: or it might 
have formed part of Jackson’s store, as was 
just now conjectured with regard to the 
eighth book. In any case, to prove it gen- 
uine,we must come back to internal evidence. 

13. The few remaining Opuscula of Hook- 
er may be arranged in two classes: the first 
comprising the Sermons on Habakkuk, and 
the controversy with Travers which arose 
out of some of them; the other, what may be 
called Miscellaneous Sermons. Inthe pres- 
ent edition, the order in which they stand has 
been a little changed, with a view to this ar- 
rangement. First in the first class is placed 
the Sermon on thie Certainty and Perpetui- 
ty of Faith in the Elect: which appears. both 
from the mention of it by Travers and Hook- 
er in their dispute, and from the order of the 
texts, to have preceded the famous discourse 
on Justification ; itself being preceded by one 
on Predestination, which has not come down 
tous. This sermon on Assurance was orig- 
inally published by Jackson, under Spen- 
ser’s guidance, in 1612. ‘The Editorregrets 
that he has not been able to procure a copy 
of that date: but the inconvenience is the 
less, as this and other of the sermons, re- 
garding which he labours under the same 
disadvantage, viz. those on St. Jude and 
that on Pride, were reprinted with the whole 
of Hooker’s works then extant, in 1622, by 
William Stansby, a London bookseller, ap- 
parently under the superintendence seine 
son himself. So Wood expressly affirms ; 
and the preface with Stansby’s initials sub- 
scribed is not unlike Jackson’s manner of 
writing. To the edition of 1622, therefore, 
in default of an earlier one, recourse has 
been had for correcting the present impres- 
sion. 

Next comes the famous discourse on Jus- 
tification, the curiosity excited by which at 
the time of its delivery is so vividly describ- 
ed by Walton and Fuller: and when it was 

ublished, so many years afterwards, we 
earn by a fragment of a letter of Jackson’s, 


Account of the Sermons on Assurance and Justification. 


that the first impression was exhausted in a 
few days*4, “ Edidi ante paucos dies trac- 
“ tatus quosdam D. Richardi Hookeri, qui 
“omnium applausu (excipio Puritanos ut 
“ vocant) ita excepti sunt, ut necesse jam sit 
“typographo nostro novam editionem pa- 
“rare,que prima illa emendatior, mea cura, 
“Deo volente, proditura est.” Accordingly 
the Sermon on Justification was reprinted 
in the course of the following year, 1613 ; 
from a copy of which reprint, in C. C. C. lie 
brary, the press has now been corrected. 
On comparison with a copy of the former 
year, preserved in St. John’s College, it 
seems that Jackson had kept his word, and 
that considerable emendations were made. 
Moreover, Dr. Cotton has discovered and 
collated for this edition a good and old MS. 
of this sermon, among the relics of Ussher 
in Trinity College, Dublin, A.5,6.4° It 
was entered in the catalogue under the 
word “Sermon,” not being known to be 
Hooker’s. Dr. Cotton describes it as “ con- 
“temporary, seemingly written in the same 
“hand as is the Answer to Travers’ Sup- 
“ plication,” presently to be mentioned. It 
contains several good readings, and some 
notes in an unknown hand-writing: but what 
is remarkable, it omits all the notes which 
are printed with the sermon, although many 
of them seem to carry strong internal evi- 
dence of their being Hooker’s. 

This sermon eave immediate occasion for 
“Walter Travers’ Supplication to the Coun- 
cil,’ which therefore comes next in the vol- 
ume. It is a reprint of the first edition, by 
Joseph Barnes, Oxford, 1612, 4°: corrected 
from a MS. in the Bodleian, (Mus. Bodl. 55. 
20.) evidently the work of a copyist, with 
some careless omissions. Much the same 
may be said of Hooker’s Answer, which was 
published by Jackson along with Travers’ 
attack. But the text of the answer has now 
the additional benefit of a MS. (A. 5, 22. fol. 
37.) apparently contemporary, in Trinity Col 
lege, Dublin ; collated also by Archdeacon 
Cotton. It is said in the catalogue to be 
Hooker’s own handwriting: but this point 
surely is more than doubtful. However, 
there are readings in the MS. which it is 
hoped will be found real improvements. 

The sermon “of the Nature of Pride,” the 
last remaining of the supposed series on 
Habakkuk, will also be found in this edition 
corrected from a MS. (B. 1. 13. folio) pre- 
served in the same library, and supposed, 
like the last, but on no good ground, to be 
in Hooker’s own handwriting. In this copy, 
at the end of the sermon as it was ms $i 
ed by Jackson, appears the following note:: 
“Hue usque excusum exemplar: sequentia 
“in eo non habentur.” What follows, is a 


34 Ap. Fulm. x. 86. The letter is dated Sept. 
1612. The tracts were at first published with 
Wickliffe’s Wicket. : 


. 


[Epivor’s 


Preracr.] 


continuation of the sermon, described in the 
Dublin catalogue as being “ five times so 
“ much in quantity as that which is already 
“printed.” Of the genuineness of this por- 
tion, never till now published, there can be 
no doubt. The internal evidence alone 
would be almost decisive : and in addition, 
there is the express testimony of Archbishop 
Ussher. For it appears that “he procured 
* this unprinted portion to be copied in a ve- 
ry fair hand as if for publication, or at least 
“better preservation.” Such is the state- 
ment of Dr. Cotton, who transcribed the 
whole from the copy so made, taking care 
afterwards carefully to collate every part 
with the original, which is in a most cramp- 
ed and difficult hand. In the course of tran- 
scribing hefound that “several words had 
“not been read at all by the original copier; 
© others he had read wrong, and some few 
“short clauses he had omitted.” On the 
whole, although the Editor has failed to pro- 
cure a copy of the editio princeps, as well 
of this sermon as of those on St. Jude, and 
on the Certainty and Perpetuity of Faith, 
yet by the aid of Dr. Cotton and this Dublin 
MS. he hopes that it will be presented to 
the reader in a tolerably correct form. Itis 
much to be regretted that the fragment pro- 
ceeds no further, breaking off as it does, at 
a most interesting and critical point of one 
of the chiefest controversies between this 
church and Rome. But the loss, it should 
seem, is irrecoverable: and perhaps under 
all the cireumstances, we ought, instead of 
repining, to congratulate ourselves that so 
much yet remains. 

14. This additional portion of the Ser- 
mon on ride is the last unpriated frag- 
ment of Hooker which the Editor has been 
able to recover. The remaining contents 
of the volume are the Funeral Sermon, 


called a Remedy against Sorrow and Fear ; | 


printed from the original edition of 1612: 
the Sermon on St. Matthew vii. 7, printed 
also from the original edition, viz. as it was 
published by Walton at the end of his Life 
of Bishop Sanderson, 1678; in the titlepage 
to which he describes it as “found in the 
“study of the late learned Bishop An- 
“ drewes %:” and the two Sermons on part 


35 Walton, Preface to Sanderson’s Life. ‘ As 
“in my queries for writing Dr. Sanderson’s Life, 
“I met with these little Tracts annexed; so in 
“my former queries for my information to write 
* the Life of venerable Mr. Hooker, I met with a 
“sermon, which I believe was really his, and [it 
“ 15] here presented as his to the reader. It is 
“ affirmed, (and I have met with reason to believe 
* it,) that there be some artists that do certainly 
“know an original picture from a copy, and in 
“what age of the world, and by whom drawn. 
* And ifso, then I hope it may be as safely affirmed 
“that what is here presented for theirs is so like 
“their temper of mind, their other writings, the 
“times when, and the occasions upon which they 


Additions to Sermon on Pride. 


| "" words.” 


Miscellaneous Sermons. χχν 
of St. Jude, printed not from the original 
edition, which the Editer after much inqui- 
ry has failed in procuring a sight of, but 
from the reprint of 1622. This failure he 
the more regrets, as there may appear on 
minute examination more internal reason 
for questioning the genuineness of these 
two sermons than of any thing besides 
which bears the name of Hooker. For, 
first, the style of writing and tone of argu- 
ment are in many places marked by a kind; 
of sharpness and quickness, and here and) 
there by a vagueness of phraseology, far 
removed from the sedate majesty which 
reigns in all Hooker’s known composi- 
tions 35; secondly, there runs through the 
whole a vein of heightened rhetorical ex- 
pression 87, quite opposite to his usual guard- 
ed way of dealing with all delicate points 
of doctrine: and thirdly, the appeal made 
here 38 to men’s consciousness on their own 
spiritual condition, cannot easily be recon- 
ciled with the doctrine of the Sermon on 
the Certainty of Faith, or with the jeal- 
ousy expressed in the fifth book of Ecclesi- 
astical Polity regarding the rule of men’s 
private spirits. On the whole, if the ser- 
mons be Hooker’s, which the Editor is. far 
from positively denying, they must be re- 
ferred to a date in his life earlier than any 
other of his remains; to a time when he 
may have hardly ceased to affect the tone 


“ were writ, that all readers may safely conclude, 
“they could be writ by none but venerable Mr. 
* Hooker, and the humble and leamed Dr. San- 
“ε derson.” 

36 EB. go. 1 Ser. § 1. “*a sweet lesson.” ὃ 4. “ The 
“ prophets were not like harps or lutes: they felt, 
“they felt, the power and strength of their own 
(Compare Spenser’s ‘‘ God’s love to 
“His Vineyard,” p. 7. ‘‘ As for that old vine- 
“vard, it is burnt, it is burnt with fire”) ὃ 6. 
“Tf any man doth love the Lord Jesus (and woe 
‘“* worth him that loveth not the Lord Jesus) here- 
“by we may know that he loveth him indeed.” 
δ 7. “ A mingle-mangle of religion and supersti- 
“tion, ministers and massing priests, light and 
τς darkness, truth and error, traditions and scrip. 
“tures.” § 9. “The maddest people under the 
“sun.” Serm. ii. § 10. “How suddenly they 
‘pop down into the pit.” “0 then to fly unto 
“God.” §11. “Is there not a tas/e, a taste of 
«Christ Jesus in the heart of him that eateth ?” 
§ 22. “ He was able to safe conduct a thief from 
ΚΕ the cross to Paradise.” 

37 E. g. δ 12. “ If these men had been of us in- 
“deed (O the blessedness of a Christian man’s es- 
“ὁ tate) they had stood surer than the angels that 
‘had never departed from their place.” ὃ 14. “ It 
‘“‘is as easy a matter for the spirit within you to 
“tell whose ye are, as for the eyes of your body to 
‘ judge where you sit, or in what place you stand.” 
ii. 618. “If I break my very heart with calling 
“ upon God, and wear out my tongue with preach- 
“ing; if I sacrifice my body and soul unto him, 
“and have no faith, all this availeth nothing.” 

38 Serm. i. § 13, 14. Compare Serm. on Cer. 
tainty, &c. p. 291; and E. P. V.9, 


Σχνὶ 


of others, both in composition and in doc- 
trine, instead of writing and thinking for 
himself. There is a date given in one of 
them, which would harmonize well enough 
with such a conjecture. “I must,” says the 
preacher, “advertise all men that have the 
“testimony of God’s holy fear within their 
“breasts to consider, how injuriously our 
“own countrymen and brethren have dealt 
“with us by the space of twenty-four years 
*from time to time,...mnever ceasing to 
“charge us, some with heresy, some with 
“schism, some with plain and manifest apos- 
“tasy.” There are, it would seem, but 
two dates, from which these twenty-four 
years can be reckoned; viz. 1558, when 
Queen Elizabeth came to the throne ; and 
1569 or 1570, when the bull of Pius V. 
declaring her excommunicate and deposed, 
was issued and sent into England. This 
latter would bring down the date of the 
sermon in question to 1593-4: a time, at 
which, for the reasons above assigned, it 
seems most improbable that Hooker could 
have written them. It remains that if they 
be indeed his, they were preached in the 
24th or 25th of Elizabeth, 1582-3: when he 
was not quite thirty years old, having com- 
menced preacher at St. Paul’s Cross, as 
Walton informs us, in 1581. If the other 
supposition be preferred, viz. that the two 
sermons are not Hooker’s, it is not necesS#- 
ry to charge Jackson, their original editor, 
with intentional fraud. They might be 
found among Hooker’s papers*, might 
even be corrected with his own hand, (of 
which there are considerable indications, ) 
without being his own compositions. But 
a critic like Jackson, more zealous than re- 
fined, himself evidently of the Reynolds 
school in theology, might excusably over- 
look or undervalue objections of that na- 
ture. In sum, thus much appears unques- 
tionable: that we should not be safe in re- 
ferring to these two sermons, for the ma- 
tured and deliberate judgment of the Au- 
thor of the Laws of Ecclesiastical Polity, 
concerning any great point. 

The several contents of these volumes 
being thus accounted for in their order, it 
remains for the Editor, first, to record his 
respectful gratitude to the many friends 
and helpers, who either out of their private 
stores, or as having custody of public or 
collegiate repositories, have aided him one 
and all with the most unreserved kind- 
ness 10, many of them with no small labour 


39 If a conjecture might be ventured, Reynolds, 
or Spenser perhaps himself in his early days, was 
not unlikely to have written such discourses. 

40 Several names have been mentioned; that 
of one to whom the publication is more deeply in- 
debted than to any except Dr. Cotton, is omitted 
from scruples of private feeling: but one, the Ed- 
itor must here take the liberty of adding, that of 
the President of Hooker’s college, Dr. Bridges, 


Summary Account of former Editions. 


[Eprvor’s 


to themselves; and next, to express an un- 
affected wish, that the task of arranging 
materials so provided had fallen into the 
hands of some person of more editorial} 
skill, more leisure from unavoidable inter- 
ruption, and far more historical and theolo- 
gical reading. Such as the volumes are, 
they exhibit, he believes, in some form or 
other, all that remains of the venerable and 
judicious Hooker: and it is pleasant and 
reasonable to hope that their many defects 
will be hereafter supplied by some one 
more amply qualified for the task. 

It may be useful in this place, and also 
just and fair to preceding labourers in the 
same field, if some notice be inserted of the 
former editions of Hooker: although the 
Editor has reason to fear that his list, even 
as a list, is imperfect, and he certainly has 
no intention of pronouncing any judgment 
on their comparative merits. 

Of the books which came out in the Au- 
thor’s lifetime an account has already been 
given. The first reprint was that of the 
four first Books, by Dr. Spenser, in 160441, 
Wood, in his account of Spenser 42, says, 
“He did about four years after Hooker’s 
“death publish the five books of Ecclesias- 
“tical Polity together in one volume, with 
“an Epistle before them, subscribed L 8.” 
The truth seems to be that Spenser only 
reprinted the four first books, to bind up 
with ihe remaining copies of the fifth. it 
is remarkable that the titlepage of this edi- 
tion promises the whole eight books: the 
remains of the three last being then in 
Spenser’s custody, waiting to be arranged 
and published in a second volume. The 
five books were reprinted, as above stated, 
in 1617; the Preface to which calls it the 
fourth edition; reckoning probably the two 
publications in Hooker’s lifetime as the first 
and second. To these in 1622 Henry 
Jackson added the second volume, compris- 
ing Traver’s Supplication with Hooker’s 
Answer. the Sermons on Habakkuk, the 
Funeral Sermon, and those on part of St. 
Jude. All of these he had before edited 
separately. There was a reprint in 1632, 
which speaks of itself as the siath edition: 
that in 1622 having been the fifth. These 
are al! which the Editor has met with of 
what may be called Dr. Spenser’s edi- 
tions 41: and they appear on the whole more 
free from gross blunders than most of those 
which came after. Nothing more need be 


whose friendliness in intrusting the Editor with 
the valuable relics of Hooker there preserved has 
been felt all along as an additional call for-every 
effort to do justice to his sacred memory. 

41 The Editor has never met with a copy, but 
has been favoured with an account of one by the 
Rey. T. Lathbury, of Bath. 

42 Ath. Oxon. ii. 146. 

41 He has since been informed of a seventh re- 
print in 4to, by Bishop, of London, 1639. 


PREFACE. | 


said here of Gauden’s edition of 1662, 
which added the seventh book, besides a | 
Life of Hooker and a Dedication to King 
Charles II. (the latter prefixed to most of 
the following editions.) Gauden’s too was 
the first collection which contained the oth- 
er two imperfect books. It is unfortunate, 
considering the little pains taken to correct 
it, that this edition should have been acqui- 
esced in as a basis, by subsequent publish- 
ers, to the end of the 17th century: only 
with the substitution of Walton’s Life, 
which at once superseded Gauden’s on its 
first appearance. Editions of this descrip- 
tion came out, all in folio, in 1666, 1676, 
1682. In 1705, Strype revised the Life for 
the publishers, and made some improve- 
ments; but there is no appearance of his 
having done much to Hooker’s works. 
However, there were several corrections 
made, and the series of editions, which may 
be called Strype’s, of which in the last cen- 
tury there were many, are on the whole 
greatly superior to Gauden’s: i.e. the 
copies of 1705, 171942, 1723, (which is gen- 
erally pointed out as the best edition of | 
all,) 1739, &c. In 1793, the first ϑνο. edi- 
tion issued from the Clarendon Press, un- 
der the superintendence of Bishop Ran- 
dolph. The only materia> variation made 
in it was the insertion of Andrewes’s letter 
to Parry, which the Bishop had found in | 
the Bodleian. Other editions in the same 
form have appeared since, but there are 
only two which require particular notice. 
The one in two volumes, (London 1825,) 
by the Rev. W.S. Dobson, of St. Peter’s 
College, Cambridge: a great improvement 


on all that had been done since Gauden, | 


especially in the laborious task of verifying 
quotations. The present Editor is particular- 
ly bound to acknowledge his obligations to 

is useful but unpretending publication, 
having taken it as the groundwork on 
which to introduce the readings from the 
MSS. or original editions. The only re- 
maining edition which requires to be men- 
tioned was executed in 1831, by Mr. B. | 
Hanbury, with considerable spirit and in- 
dustry, Yat in some parts with a degree of 
haste, and in many with an expression of 
party feeling, tending to lessen its useful- 
ness greatly. It is corrected from the Edi- 
tiones Principes, where the Editor had ac- 
cess to them; and, besides many notes, con- 
tains an enlarged Index, Hooker’s Letter 
sent to Burghley with a copy of his work, 
as given by Strype, a Life of Cartwright 
by the Editor, the whole of the “ Christian 
“Letter,” distributed in the Notes, and the 


42 There was also an edition in large folio print- 
ed at Dublin, by subscription, 1721. It does not 
appear that the publisher was at all aware of the 
remains of Hooker in Trinity college library. The 
only addition to Strype’s of 1705 is the Preface by 
Spenser. 


Crisis of the Church in the Time of Hooker. 


| time, possibly, quite unobserved. 


XXVii 


“Just and Temperate Defence” by Covel, 
annexed to the fifth book. 

Here, it may be, strictly speaking, the 
task of the present Editor ought to termi- 
nate. But there are two large subjects in- 


| timately connected with it, to which it ap- 


pears desirable to invite particular attention. 
One, the state of the Puritan controversy 
just at the time when it was taken up by 

ooker, and the mode in which it was con- 
ducted by him and his contemporaries: the 
other, his views on certain questions in 
theology, collateral indeed to that contro- 
versy, but at least equally momentous with 
any thing in it, questions apparently beyond 
his original anticipation, at which in course 
of discussion he successively arrived, and 
kept them in sight afterwards with a reli- 
gious anxiety proportioned to his deep sense 
of their vital importance. 

In the annals of the Church, with more 
certainty perhaps than those of the world, 
we may from time to time mark out what 
may be called turning points ; points in 
which every thing seems to depend on some 
one critical event or coincidence, at the 
It is aw- 
ful, yet encouraging, to look back on such 
times, after the lapse of ages and genera- 
tions, and to observe the whole course of 


| . . . 
|things tending some one evil way, up to 


the very instant when it pleased God in 


|his mercy to interfere, and by methods of 


which we now can see more than contem- 
poraries could, to rescue, it may be, not only 
that generation, but succeeding times also, 
and among the rest, ourselves and our 
children, from some form of apostasy or 
deadly heresy. 

One of these critical periods in our own 
church history, if the Editor mistake not, is 
the latter portion of the sixteenth century: 
and the character and views of Hooker 


|mark him (if we may venture to judge of 


such a thing without irreverence) as one 
especially raised up to be the chief human 
instrument in the salutary interference 
which Divine Providence was then pre- 
paring. In order to have a clearer notion 
of the peril in which he found the truth 
and of the process by which he was traine 
to be its defender, it may be well if we first 
consider the previous position of the goy- 
ernors of this church, relatively to the Ge- 
nevan or Puritan party. 

Now the nucleus of the whole controver- 
sy was undoubtedly the question of church 
authority: not so much the question as to 
the reach and limits of that authority, 
(which subject he fully discusses in the 
early part of his great work,) as that which 
takes up the latter part of the treatise, and 
which he himself denominates the “last and 
“weightiest remains of this cause 43: the 


43 Book vi. near the beginning. 


XXviil 


question, namely, with whom church au- 
thority resides. On this point, in Hooker’s 
time, as now, the Christian world in Europe 
(speaking largely) was divided into three 
great parties. The first, that of the ultra- 
montane Roman Catholics, who judging 
that consent of Christian antiquity in any 
rule was equivalent to an universal sanction 
of authority, only second (if it were second) 
to express enactment of holy Scripture ; 
and wrongly imagining that they could es- 
tablish such consent for the paramount au- 
thority of their popes and councils; refused 
the civil government any further prerog- 


Conflicting Principles of Church Government. 


ative in church matters, (i. e. as they in- | 


terpreted, in all matters of conscience,) 
than merely that of executing what the 
said popes and councils should decree. 
The second party was that of the Ghi- 
bellines in the empire, of the prerogative 
lawyers in the kingdom of France, of Hen- 
ry the Kighth in England, and generally of 
all in every country who maintained more 
or less expressly the claims of the local go- 
vernments against the papacy: their com- 
non principle (with innumerable shades of 
difference, and some of them very deeply 
marked) being this; that church laws and 


constitutions are on the whole left by Provi- | 


dence to the discretion of the civil power. 
To this latter party, whether on principle 
or on account of the exigency of their posi- 
tion, most of the early reformers attached 
themselves. Its theory was implied in the 
general course of proceeding, both of the 
Lutherans in Germany, of the Zuinglians 
in Switzerland, and of Archbishop Cranmer 


and other chief leaders of the separation | 


between England and Rome: in their gen- 
eral course of conduct, not in all their mea- 
sures ; for in such extensive and complica- 
ted movements thorough consistency is out 
of the question, without some visible au- 
thority more entire and permanent than any 
which existed for the reformers, as a body, 
to acknowledge. 

To these two parties, which had subsisted 
in much the same form, at Jeast down from 
the age of Gregory VII, the events of the 
Genevan Reformation and the character 
and views of Calvin had added a third, 
about thirty years after the rise of Luther ; 
a party which agreed with the Roman 
Catholics in acknowledging a church au- 
thority independent of the state, but differed 
from them as to the persons with whom such 
authority was entrusted; assigning it, not 
to the successors of the Apostles as such, 
but to a mixed council of Presbyters, lay 
and spiritual, holding their commission, not 
as an inward grace derived from our Lord 
by laying on of hands, but as an external 
prerogative, granted (so they thought) by 
positive enactment of holy scripture. The 
rapid progress of this system, wherever it 
was introduced at all under favourable cir- 


[Eprror’s 


cumstances, proves that it touched some 
chord in human nature which answered to 
it very readily: while the remarkable fact, 
that not one of the reformers besides ever 
elicited the same theory for himself, but 
that it is in all instances traceable to Calvin 
and Geneva, would seem to be very nearly 
decisive against its claim to scriptural au- 
thority. Its success is in fact neither more 
nor less than a signal example of the effect 
producible in a short time over the face of 
a whole church, by the deep, combined, sys- 
tematic efforts of a few able and resolute 
men. For that their eflorts were combined 
and systematic, not in Geneva and France 
only, but as far as ever they could extend 
the arms of their discipline, no one can 
doubt, who is at all acquainted with the 
published correspondence of Calvin first, 
and in the next generation, ofBeza. Two 
such men following each other, and reign- 
ing each his time without a rival in their 
own section of Christendom, went far to- 
wards securing to their party that unity of 
proceeding, in which, as was just now re- 
marked, Protestants @enerally were in that 
| age very deficient. This has been remarked 
by Hooker himself, in the course of his un- 
published memoranda above mentioned, 
where he proposes a comparison between 
Calvin and Beza*4. “Hereby,” says he, 
“we see what it is for any one church or 
“place of government to have two, one suc- 
“ceeding another, and both in their ways 
“excellent, although unlike. For Beza 
“was one whom no man would digplease, 
“Calvin one whom no man durst.” He 
coes on to specify some particulars of Cal- 
|vin’s influence: “His dependants both 
“abroad and at home; his intelligence 
“from foreign churches; his correspond- 
“ence every where with the chiefest ; his 
“industry in pursuing them which did at 
“ any time openly either withstand his pro- 
“ ceedings or gainsay his opinions; his wri- 
“ting but of three lines in disgrace of any 
“man as forcible as any proscription 
“ throughout all reforyged churches ; his re- 
“scripts and answers of as great authority 
“as decretal epistles.’ Thus far Hooker, 
speaking of Calvin. And any one who will 
consult Strype’s Annals will find incident- 
ally very sufficient proof of the same kind 
of authoritative interference in English af- 
fairs on the part of Beza, throughout Queen 
Elizabeth’s reign. 

There were predisposing circumstances, 
which made England at that time a prom- 
ising field for the efforts of the foreign pres- 
byterians. Some of these are touched on 
by Hooker himself in his Preface, and by 
G. Cranmer in his Letter on the Discipline. 
It may be useful here to mention a few 
others, which could not be so clearly dis- 


44 See vol. i. p. 125 of this edition. 


Prerace.] Sympathy with Protestants abroad. Scottish Interference. 


cerned, at least not discussed so freely, by 
contemporaries. First and most obviously, 
the unpopularity of the Romish party, 
through the cruelty of Queen Mary and 
her advisers, and their total disregard of 
English feelings and opinions. One very 
striking proof of the extent to which this 
prevailed is the publication of the well known 
pamphlets by Knox * and Goodman “δ, in 
which, with a view to the case of England 
even rather than of Scotland, it was main- 
tained that royal authority could not be vest- 
ed ina female, and that, wherever vested, 
it might be forfeited, by maladministration, 
into the hands of the people. A person of 
the acuteness and vigilance of the Scottish 
reformer, (for with all his vehemence no 
one knew better how to take the tide of pop- 
ular opinion,) a dexterous politician like 
Knox would never have ventured on such 
a step, without good grounds for supposing 
that the old feeling of hereditary loyalty 
was fast giving way before the gathering 
discontent. The same remark in some 
measure applies to Whittingham, who seems 
to have been as much as any one respon- 
sible for Goodman’s book, to which he wrote 
a Preface. He was of a temper sufficiently 
cool and calculating, and not likely to com- 
mit himself in such a cause without good 
grounds for expecting it to be popular. 
And it is not perhaps easy to say how far 
their efforts might have succeeded, had not 
the failure of issue from Queen Mary, and 
her early demise, given a new turn to the 
opinions and movements of men. It would 
almost seem as if providentially the leaders 
of the Puritans had been led on to suffer 
these indications of their real views to es- 
cape them in good time, and so to give 
Elizabeth a warning, which all her life long 
cooperated with her natural disposition and 
theological opinions, in keeping her on her 

ard against them. But however the pub- 

ications might be counteracted, the mere 

fact of their appearing shows to what an 
extent, in the judgment of competent ob- 
servers, the English protestants of that day 
were disposed to acquiesce in whatever 
movement appeared to take them farthest 
from Rome. 

Another feeling, which to the end of the 
century continued acting in the same direc- 
tion, was sympathy with the foreign prot- 
estants ; not the foreign protestants general- 
ly ; for the Lutheran and Zuinglian sections 
of Germany and Switzerland were then in 
comparative peace, and presented little to 
excite much interest on the part of those who 
watched them at a distance. The strug- 
gle, the excitement, the suffering, and the 


45 The first blast of the Trumpet against the 

im, Regiment of Women.” 1556 or 
τ 

ΕΣ How Superior Powers ought to be obeyed.” 


ardour, were all in those countries where 
the reformation had taken its line in obedi- 
ence to Geneva; in France, namely, and in 
the Netherlands. It is well known what 
sympathy was kindled in Elizabeth’s court 
by the first news of the massacre of St. Bar- 
tholomew ; which,it may be remarked, took 
place the very year when the English Pu- 
ritans began to be more open and combi- 
ned in their’ efforts, first in parliament for 
legalizing the discipline, and afterwards in 
their several districts, for establishing it 
without law. And Hooker’s own works 
have many incidental marks of the great 
and increasing interest which was natural- 
ly felt here in the varying fortunes of the 
Hugonots. Of course it will be seen that 
such interest, as far as it had any bearing 
on the differences among protestants them- 
selves, would strengthen most effectually the 
hands of that party, which had the perfect- 
est agreement with the persecuted abroad, 
and seemed at first view most irreconcilea- 
ble with the persecutors. 

And as the fortunes of Genevan protest- 
antism in France would secure for it that 
fellow-feeling here, which attaches itself to 
a band of confessors and sufferers for the 
truth, so its fortunes in Scotland would at- 
tract such as love to be on the winning side. 
We have it on very high authority, the au- 
thority of Dr. Thomas Jackson 4", that the 
first impulse towards puritanism in his neigh- 
bourhood, Neweasile, was given by Knox 
himself, acting in King Edward’s time as a 
kind of missionary under the direction of 
the council. Afterwards, when the door had 
been openedtochange in his own country, 
neither he nor his successors in the manage- 
ment of the Kirk ever lost sight of their 
kindred party in England. In Bancroft’s 
Dangerous Positions may be found repeat- 
ed assertions, and severai instances, of the 
support which the Puritan agitators con- 
stantly received from that quarter: such as 
their procuring one Waldegrave, a printer 
devoted to their cause, to be king’s printer 
in Edinburgh, in the minority of James VI. 
And it is known that Penry, the author of 
the Marprelate [106 15, when he was most 
active in that line, resorted to Scotland for 
refuge and cooperation. The course of the 
new reformation in short was notoriously 
such as Bancroft has expressed, quaintly 
but not unaptly, in the titles of his sections : 
first comes “Scottish Genevating,” and 
then “English Scottizing, for Discipline.” 

In aid of all these feelings, after a while, 
came the resentment occasioned by the de- 
throning bull of pope Pius, which made it 
seem a matter of plain loyalty and patriot- 
ism, to secede from the Romish Church in 
every thing as completely as possible. 

Accordingly, we find that not only in the 


47 Works, ili. 273. 


ΧΧΧ 


parliaments of Elizabeth, but also in herj 


cabinet, at least for the first thirty years of 
her reign, there existed a very strong bias in 
behalf of the Puritan party. Not only such 
persons as Knolles and Mildmay, and oth- 
ers who were Calvinists and Low Church- 
menon principle; nor again only such as 
Leicester, who may be suspected of looking 
chiefly to the spoils which any great church 
movement might place at his disposal: but 
even Burghley and Walsingham, it is well 
known, were continually finding themselves 
at issue with the Archbishop of the day 
concerning the degree of discouragement 
due to the reformers. So that as far as the 
government was concerned, nothing but the 
firmness of the Queen herself, supporting 
first Parker and afterwards Whitgift, pre- 
vented the adoption of the new model, at 
least in those parts of it which did not ap- 
parently and palpably intrude on royal au- 
thority. To our argument it does not much 
matter whether this tendency in such men 
as Burghley and Walsingham, were ocea- 
sioned by any supposed necessity for con- 
ceding to popular opinion, or. whether it 
were really the conscientious bias of their 
minds: but one symptom of the latter we 
may here observe, viz. that in their appoint- 
ments when left to themselves, they evident- 
ly gave a preference to the Puritan side. 
Thus Walsingham having provided a di- 
vinity lecture at Oxford, with the sole de- 
clared view of resisting and discrediting 
Romanism, nominated Reynolds the first 
reader of his lecture: indeed it seems to 
have been endowed expressly for him. 
And Burghley employed as domestic chap- 
fain and tutor to his children, Walter Trav- 
ers, the well known antagonist of Hooker, 
and author of the book de Ecclesiastica Dis- 
ciplina, not the least able and influential of 
the treatises which Geneva was continual- 
ly pouring into this country. ᾿ 
Without investigating more deeply laid 
grounds of error, principles which must 
make the struggle with Puritanism at all 
times painful and arduous, even such a su- 


perficial view as has now been attempted 


may serve to give some idea of the amount 
of disadvantage under which they laboured, 
who had to conduct that controversy on the 
side of the existing Church down to the mid- 
dle of Elizabeth’s reign. There is hardly 
need to add express mention of the certain- 
ty under such circumstances, that whatever 
they said and did would be tainted with the 
name and suspicion of papistry; so easily 
affixed, and so hard to shake off, wherever 
men demur to the extreme of what are de- 
nominated protestant opinions. 

Our argument now requires a brief ac- 
count of the mode in which those who pre- 
ceded Hooker had considered it best to 
meet the invasion from Geneva ; confining 
attention still to the question, in whom 


Two ways of meeting the Puritan Arguments. 


[Epironr’s 


church authority is properly vested: which 
question, as was remarked in the outset 
forms a kind of centre around which the 
other points of the controversy gradually 
came to arrange themselves. It is evident 
(speaking largely,) that there were but two 
ways of meeting the claim of the New Dis- 
cipline: the one, the way of the early 
Church, of which the doctrine of papal su- 
premacy is a perversion and excess: the 
other, the way which in modern times has 
been very generally denominated Eras- 
tian: though far indeed from being an in- 
vention of Erastus, since in every kingdom 
of Europe the Roman claims had been re- 
sisted on the like principles for centuries 
before he was born. The peculiarity of 
Erastus’ teaching lay rather in his refusing 
all right of excommunication to the Chris- 
tian Church. However, it has become 
usual to designate from him the theory in 
question, which would rest the government 
of the Church, spiritual as well as civil, al- 
together in the Christian magistrate: thus 
entirely denying the principle, on which the 
Genevan innovation proceeded; whereas 
the High Churchmen (as they were called) 
of a later age, would grant the principle, 
but deny the application: they would allow 
that a succession of governors exists in the 
Church, of apostolical authority, not to be 
superseded by man; but they would deny 
the claim of Geneva to that succession ; 
maintaining, what undoubtedly prima facie 
church history would seem to teach, that 
the Bishops are the true heirs of the Apos- 
tles in their governing powers as well as in 
their power of order. 

Now, since the episcopal succession had 
been so carefully retained in the Church of 
England, and so much anxiety evinced to 
render both her liturgy and ordination ser- 
vices strictly conformable to the rules and 
doctrines of antiquity, it might have been 
expected that the defenders of the English 
hierarchy against the first Puritans should 
take the highest ground, and challenge for 
the Bishops the same unreserved submis- 
sion, on the same plea of exclusive apostol- 
ical prerogative, which their adversaries 
feared not to insist on for their elders and 
deacons. It is notorious, however, that 
such was not in general the line preferred 
by Jewel, Whitgift, Bishop Cooper, and 
others, to whom the management of that 
controversy was intrusted, during the early 
part of Elizabeth’s reign. They do not ex- 
pressly disavow, but they carefully shun, 
that unreserved appeal to Christian anti- 
quity, in which one would have thought 
they must have discerned the very strength 
of their cause to lie. It is enough, with 
them, to shew that the government by 
archbishops and bishops is ancient and al- 
lowable; they never venture to urge its 
exclusive claim, or to connect the succes- 


Preract.] The Reformers, why slow to admit Apostolical Succession. 


sion with the validity of the holy Sacra- 
ments: and yet it is obvious that such a 
course of argument alone (supposing it 
borne out by facts) could fully meet all the 
exigencies of the case. It must have oc- 
curred to the learned writers above-men- 
tioned, since it was the received doctrine of 
the Church down to their days; and if they 
had disapproved it, as some theologians of 
no small renown have since done, it seems 
unlikely that they should have passed it 
over without some express avowal of dis- 
sent; considering that they always wrote 
with an eye to the pretensions of Rome al- 
so, which popular opinion had ina great 
degree mixed up with this doctrine of apos- 
tolical succession. . 

One obvious reason, and probably the 
chief one, of their silence, was the relation 
in which they stood to the foreign protest- 
ant congregations. The question had been 
mixed up with considerations of personal 
friendship, first by Cranmer’s connection 
with the Lutherans, and after King Ed- 
ward’s death, by the residence of Jewel, 
Grindal, and others at Zurich, Strasburgh, 
and elsewhere, in congregations which had 
given up the apostolical succession. Thus 
feelings arose, which came, insensibly no 
doubt, but really and strongly, in aid of the 
prevailing notion that every thing was to 
be sacrificed to the paramount object of 
union among protestants. 

To these theological sympathies with the 
German reformers must be added the effect 
of political sympathies with the imperialist 
party, and generally speaking with the ad- 
vecates of civil interference in the Church 
in the several nations of Europe. Some 
who cared little for religion at all, and oth- 
ers who had no objections to the doctrines 
of Rome, had united nevertheless with the 
zealots of the new opinions in promoting 
changes which they considered necessary 
for the deliverance of their respective coun- 
tries from priestly usurpation. In England, 
as in other countries, the leading protestant 
divines had availed themselves largely of 

᾿ the cooperation of these numerous and pow- 
erful parties: and had occasionally com- 
mitted themselves to statements and princi- 
ples, which would stand greatly in their 
way, if ever they found it requisite to as- 
sert the claims of apostolical episcopacy. 

Add to this, what the papacy itself had 
done, and was daily doing, to weaken all 
notions of independent authority in Bish- 
ops: of which policy the full developement 
may be seen in the proceedings of the Ital- 
jan party at Trent, and their efforts to ob- 
tain an express declaration from the coun- 
cil, that no prelate had any power in the 
Church, except what he received through 
the successors of St. Peter. So that on the 
one hand a large section of the reformers 
had a direct interest in making light of 


XXX 


apostolical claims, and on the other, no in- 
considerable portion of the opponents of in- 
novation were prepared beforehand to con- 
cede this point. Indeed, when we consider 
the joint effect of all these interests, so va- 
rious in themselves, yet concurring to dis- 
parage primitive episcopacy, the wonder 
will be, not that apostolical claims were not 
advanced to the full extent by the oppo- 
nents of the Puritans in England, but rath- 
er that any thing like apostolical succession 
is left amongst us. It is indeed, throughout 
modern English. history, a continually re- 
curring theme of admiration and thankful- 
ness. 

Should it be asked how such accomplish- 
ed divines, as Jewel and others of his class 
undoubtedly were, could permit themselves, 
for any present benefit to the Church, so to 
waver in so capital a point, with the full 
evidence of antiquity before their eyes; it 
may be replied, first of all, that in some 
sort, they wanted that full evidence with 
which later generations have been favored. 
The works of the Fathers had not yet been 
critically sifted, so that in regard of almost 
every one of them men were more or less 
embarrassed, during the whole of that age, 
with vague suspicions of interpolation. 
The effect of this is apparent in various 
degrees throughout the controversies of the 
time ; but on no question would it be more felt 
than on this, of the apostolical succession and 
the frame of the visible Church: because 
that was a subject on which, more continu- 
ally perhaps than on any other, temptations 
to forgery had arisen: and also because 
the remains of St. Ignatius in particular, 
for a single writer the most decisive of all 
who have borne witness to apostolical prin- 
ciples, were all that time under a cloud of 
doubt, which was providentially dispelled 
in the next age by the discovery of a copy 
unquestionably genuine. This considera- 
tion, as it accounts (among other things) 
for the little stress which Hooker seems to 
lay on quotations from St. Ignatius, to us 
most important and decisive: so it must in 
the nature of things have placed his prede- 
cessors, of whom we are now speaking, un- 
der a considerable disadvantage, as com- 
pared with the writers of the following cen- 
tury: and in all candor should be taken in- 
to account, on the one hand by those who 
would take advantage of the silence of the 
reformers to disparage the apostolical suc- 


cession; on the other hand by the advo- 


cates of that doctrine, to prevent their 
judging too hardly of the reformers them- 
selves for their comparative omission of it. 

Further; it is obvious that those divines 
in particular, who had been instrumental 
but a little before in the second change of 
the liturgy in King Edward’s time, must 
have felt themselves in some measure 
restrained from pressing with its entire 


XXxii 


force the ecclesiastical tradition on church 
government and orders, inasmuch as in 
the aforesaid revision they had given 
up altogether the same tradition, regard- 
ing certain very material points in the 
celebration, if notin the doctrine, of the 
holy Eucharist. It is but fair to add, 
that the consideration last suggested, viz. 
indefinite fear of interpolation in the early 
liturgies, may have told with equal or 
more force in justifying to their minds the 
omissions in question. This subject also 
since their time has been happily and sat- 
isfactorily cleared up‘. But whether it 
were this, or extreme jealousy of practices 
which had been made occasions of abuse, 
or whatever the cause might be, the fact is 
unquestionable, that certain services had 
been abandoned, which according to the 
constant witness of the remains of antiqui- 
ty had constituted an important portion of 
the Christian ritual: e. g. the solemn offer- 
ing of the elements before consecration for 
the living and the dead, with commemora- 
tion of the latter, in certain cases, by name. 
It should seem that those who were respon- 
sible for these omissions must have felt 
themselves precluded, ever after, from urg- 
ing the necessity of Kpiscopacy, or of any 
thing else, on the ground of uniform Church 
Tradition. Succeeding generations obvi- 
ously need not experience the same embar- 
rassment to the same extent: since they 
have only to answer for bearing with the 
innovation, not for introducing it. 

To all these causes of hesitation we must 
add the direct influence of the Court, which 
of course on this as on all similar occasions 
would come strongly in aid of the Hrastian 
principle. It is well known to what an ex- 
tent prudential regards of this kind were 
carried by the several generations of the 
Anglican Reformers. . 

On the whole, (and the remark is made 
without any disrespectful thought towards 
them,) it was very natural for them to 
waive, as far as they did, the claim of ex- 
clusive divine authority in their defences of 
episcopal rights; nor ought their having 
done so to create any prejudice, in such as 
deservedly hold them in respect, against 
that claim itself: 

Lest it should be imagined that we are 
here conceding more than we really mean 
to concede regarding the views of the wri- 
ters in question, two Ut ΤΣ are sub- 
joined, comprising the substance of the ar- 
gument by which they resisted the de- 
mands of the Puritans. 

1. The whole Church, being naturally 
the subject in which all ecclesiastical pow- 
er resides, may have had originally the 
right of determining how it would be go- 
verned, 


48 See Palmer’s Origines Liturgice. 


2. Inasmuch as the Church did deter- 
mine from very early times to be governed 
by Bishops, it cannot be right to swerve 
from that government, in any country where 
the same may be maintained, consistently 
with soundness of doctrine, and the rights 
of the chief magistrate, being Christian. 

This statement, of Whitgift’s opinions in 
particular, it were easy to verify by ex- 
tracts from his Defence against Cartwright. 
His object was, evidently, to maintain the 
episcopal system, i. e. the government of 
the Church by three orders, without at all 
entering on the matter of apostolical suc- 
cession. Natural reason, and Church his- 
tory, spoke, he thought, plainly enough. 
There was no occasion to settle the ques- 
tion, whether the character granted by our 
Lord to the Twelve, was granted to them 
and the whole Church, or to them and the 
heirs for ever of their spiritual power, set 
apart by laying on of their hands. 

Practically, perhaps, and in reason, even 
such a mode of arguing ought to have pre- 
vailed against the arrogant innovations 
which it was intended to meet. But being 
as it was far from the whole truth, (was it 
ever stated as such by those who advanced 
it?) it could not either correspond to the 
standard, which those would naturally form 
to themselves who looked much to Chris- 
tian antiquity ; or satisfy those feelings and 
expectations in mankind generally, which 
the true church system was graciously in- 
tended to supply. Cartwright therefore, 
inconclusive as his reasoning was, and un- 
substantial his learning, appeared to main- 
tain his ground against Whitgift. About 
the same time the death of Archbishop 
Parker made room for Grindal in the me- 
tropolitical see ; whose connivance at the 
conduct of the Puritans is well known, and 
generally alleged as not the least of the 
causes which contributed to the increase of 
their influence. When the Queen inter- 
fered to repress them, and chastise him, it 
was in such a manner as to give the whole 
an air chiefly of political precaution, and to 
encourage the idea that the defenders of the 
Church were in fact identifying her almost 
entirely with the state. About this june- 
ture came out Travers’ famous Book of 
Discipline ; very much superior to Cart- 
wright’s publications in eloquence and the 
skill of composition, though not.at all more 
satisfactory in argument. Altogether the 
current was setting strongly in favour of 
the innovators, up to the time when Whit- 
gift became Archbishop. Acute and inde- 
fatigable as he was in his efforts to produce a 
reaction, not only by his official edicts and 
remonstrances, but by his disposal of pre- 
ferment also, and the literate labours which 
he encouraged, there wasno one step of his to 
be compared in wisdom and effect with his 
patronage of Hooker, and the help which 


. 


Views of the Anglican Reformers on Church Government. [Eprror’s 


PREFACE. ] 


he provided towards the completion of his 
undertaking. It is true that in the course 
of the ten years which preceded that pub- 
lication many things happened which had 
the same tendency. Abundant experiment 
was made elsewhere of the mischief occa- 
sioned by extreme protestant principles : 
and at home, the Marprelate libels and 
Hacket’s conspiracy had disgusted all re- 
flecting and conscientious men. A new 
generation had arisen both in Oxford and 
Cambridge, which by the comparative tran- 
quillity of the times enjoyed more leisure 
from pressing disputes, and had a better 
chance of considering all points thoroughly, 
than any one could have during the hurry 
of the Reformation. And (what was most 
important of all) the feverish and exclusive 
dread of Romanism, which had for a long 
time so occupied all men’s thoughts as to 
leave hardly any room for precautions in 
any other direction, was greatly abated by 
several intervening events. First, the exe- 
cution of Queen Mary, though at the cost 
of a great national crime, had removed the 
chief hope of the Romanist party in Eng- 
land ; and had made it necessary for those, 
who were pledged at all events to the vio- 
lent proceedings of that side, to disgust all 
British feeling by transferring their allegi- 
ance to the king of Spain. And when, two 
years afterwards, his grand effort had been 
made, and had failed so entirely as to ex- 
tinguish all present hope of the restoration 
of Popery in England; it is remarkable 
how immediately the effect of that failure 
is discernible in the conduct of the church 
controversy with the Puritans. The Ar- 
mada was destroyed in July. In the Feb- 
rgd following was preached and publish- 
ed the famous Sermon of Bancroft at St. 
Paul’s Cross, on the duty of trying the 
spirits ; which sermon has often been com- 
P ained of by Puritans and Erastians as the 
rst express developement of high church 
principles here. It may have been the first 
published: but there is internal evidence of 
the same views having existed long before, 
insome of the Treatises which appeared suc- 
cessively on that side of the question during 
the four or five subsequent years. 

For example, Saravia in his three Trac- 
tates gives proof that the sentiments com- 
Ey of in Bancroft’s sermon had been 
ong familiar to him, and that their being 
unacceptable to his countrymen abroad 
was one chief reason of his finally estab- 
lishing himself in England 43, Now Sa- 


49 In his first Treatise, (1590,) Preface to the 
Reader, he says, ‘‘ Swpius his 26 annis, quid sen- 
*tirem de episcoporum ordine, in familiari collo- 
re amicis exposui.’ In his Dedication, (to 

itgift, Hatton, and Burghley,) ‘“ Ego ab ec- 
“clesiis Belgicis hine evocatus, illic vixi diversis 
“in locis totos decem annos, quo tempore duo 
“quedam maximi momenti illis ecclesiis deesse 


er. I 3 


Saravia’s Judgment on the Divine Right of Bishops. 


XXXiii 


ravia’s judgment of the divine right of 
Bishops was such as is expressed in the fol- 
lowing passages ; a few out of many which 
occur in his first treatise. The title of that 
treatise is, “ concerning the various degrees 
“of Ministers of the Gospel, as they were 
“instituted by the Lord, and delivered on by 
“the Apostles, and confirmed by constant 
“use of all Churches.” In his dedication, 
after exposing the error of those who would 
make church goods public property, he 
mentions as one thing which tended to en- 
courage that error, the notion that the su- 
periority of Bishops over Presbyters was 
not of any divine institution: and adds, 
“Our fathers and all the old theologians be- 
“lieved that the controuling prudence of 
“one man was divinely appointed in the 
“church of each city or province, for avoid- 
“ing schism and repressing the rashness of 
“the many.” Thirdly, and especially, in 
his address to the Reader he speaks thus 


“judicavi, que a me pie dissimulari non pos- 
“sunt: nempe honorem et conyenientem dig- 
“‘nitatus gradum ministerio, evangelio jam au- 
“ thoritate publica recepto, non dari; deinde opes 
“in societate civili estimationi retinende necessa- 
“rias negari.” Afterwards, “ De his malis non 
“ raro conquestus sum apud eos quibuscum famil. 
‘“‘iaris eram... Tandem mei officii esse judicayi, 
‘¢ que exactius consideranda tum ipsis ecclesiarum 
τε ministris, tum imprimis ordinibus Belgicis propo- 
‘“‘nere aliquanda cogitaveram, nunc his tribus lib- 
‘ris Latino sermone vulgare.” In his address to 
the Ministers of Lower Germany he begins thus : 
“Non raro cum plerisque vestrum, cum Leide 
‘‘agerem, deploravi ecclesiarum que istic sunt 
“statum,” &c. And below, ‘ Constitueram, si 
“apud vos mansissem, super hac re Dominos Sta- 
“tus convenire ... Sed meum consilium primo 
“mors Dom. Principis Aurantie remorata est 
‘‘deinde Dom. Comitis Leicestrie gratia, ne id 
“facere viderer aut alieno tempore, in summa 
* consternatione reip. aut fretus favore et consilio 
“Dom. Comitis.” And again, ‘‘ Apud meos fra- 
“ tres et collegas, et nonnullos ex magistratu urbis 
‘“‘Gandavi, meam sententiam dissimulare non 
“‘potui. Sed fateor me non ita libere fuisse locu- 
“tum, ut in hac disputatione facturus sum ; vere- 
‘bar enim ne nuper ad Christi fidem conversos 
“ offenderem.” 

From all which it appears that Saravia held in 
substance the opinion of these treatises, (and 
among the rest the doctrine of Apostolical Suc- 
cession exclusively in Bishops,) since the year 
1564, when he lived at Ghent; retained those 
opinions in Jersey, where he went before 1566; 
and was confirmed in them in England both be- 
fore and after his residence for ten years in Hol- 
land, which ten years must have ended before 
1587, when Leicester finally returned from the 
Low Countries. The substance therefore of his 
work was long anterior to Bancroft’s Sermon, al 
though it did not appear till more than a twelve- 
month after. Its publication at that particular 
time in England may be regarded as another 
symptom of the alteration in tone concerning such 
matters occasioned by the destruction of the Ar. 
mada. 


XXXIV 


fully to the point: “ There are some” (the 
Erastians) “who think that all controul 
“of manners is to be left entirely to the 
“ civil magistrate, and confine the ministry 
“of the Gospel to bare preaching of the 
“word of God and administering the Sa- 
“craments ; which being impossible to be 
“made out by the word of God or by any 
“example of the Fathers, I wonder that 
“such a thought could ever enter into the 
“mind of a theologian. Others there are 
“who assign the power of church censures 
“to Bishops and to Presbyters who are 
“both called and really are such, with that 
“authority which God gave to the Apos- 
“tles and to those who after them should 
“be Bishops of the Church. The third sort 
“are those who rejecting the order of Bish- 
“ops, join to the pastors elders chosen for 
“atime, to whom they commit the whole 
“ government of the churches and disci- 
“pline ecclesiastical.” Then he proceeds 
to enumerate the forms of civil polity, and 
adds, -“'To no nation did God ever ap- 
“point any certain and perpetual form of 
“ government, which it should be unlawful 
“to alter according to place and times. 
“ But of this government whereof we are 
“ now discoursing the case is different ; for 
“ since it came immediately from God, men 
“cannot alter it at their own free will. Nor 
“js there any occasion to do so, For 
“ God’s wisdom hath so tempered this pol- 
“ity, that it opposes itself to no form of 
“civil government. Bishops I consider to 
“be necessary to the Church, and that dis- 
“cipline and government of the Church to 
“be the best, and divine, which religious 
“ Bishops, with Presbyters truly so called, 
‘administer by the rule of God’s word and 
“ancient councils.” 

Saravia, then, is a distinct and indepen- 
dent testimony to the doctrine of exclusive 
divine right in Bishops. He had worked 
it out, as appears, for himself; he had made 
material sacrifices for its sake; and he seiz- 
ed the first opportunity of making it public 
allowed him ie the caution of the English 
government, hitherto so scrupulously sensi- 
tive in behalf of the foreign reformers. And 
since Saravia was afterwards in familiar 
intercourse with Hooker, and his confiden- 
tial adviser when writing on nearly the same 
subjects, we may with reason use the re- 
corded opinions of the one for interpreting 
what might seem otherwise ambiguous in 
the other. 

The same year and the year following 
(1591,) Matthew Sutcliffe, afterwards Dean 
of Exeter, an acute and amusing but not 
always very scrupulous controversialist, 
published several treatises against the Pu- 
ritan discipline ; the tone of which may be 
judged of by the following complaint of 

enry; (Petition to the Queen, 1590 or 
1591.) “Mat. Sutcliffe hath openly in Lat- 


Querimonia ; Hooker’s supposed Concern in it. 


[EpiToR’s 


“in defaced foreign churches, of whom D. 
“ Whitgift and others have always written 
“honourably. Whereby it is likely there 
“will arise as dangerous troubles to the 
“churches about discipline as hath grown 
“by the question of consubstantiation.” He 
probably alludes to the Tract “De Pres- 
“byterio,” in which Sutcliffe had handled 
the subject of lay elders with small venera- 
tion for the French and Genevan arrange- 
ments. 

Next to Sutcliffe in order of time comes 
an anonymous Latin treatise, entitled 
“ Querimonia Ecclesie ;” a work more par- 
ticularly to be noticed here, because it 
should seem from a passage in the Christian 
Letter, that Hooker himself was at that 
time suspected of having some concern in 
it. The passage in the Letter oceurs in 
p- 44. “We beseech you therefore in the 
“ name of Jesus Christ, and as you will an- 
“‘swer for the use of those great gifts which 
“God hath bestowed upon you, that you 
“ would return and peruse advisedly all your 
“five books, compare them with the arti- 
“eles of our profession set out by public 
“authority, and with the works apolo- 
“getical and other authorized sermons 
“and homilies of our Church, and of the 
‘reverend Fathers of our land, and with 
“the holy Book of God, and all other the 
“Queen’s Majesty’s proceedings, and then 
“read and examine with an indifferent and 
“ equall mind ἃ. book set out in Latin, call- 
“ed Querimonia Ecclesia, and another in 
“English late come abroad, speaking of 
“ Seotizing and Genevating, and Allobro- 
“ gical discipline: . . and tell us .. . wheth- 
“er the reverend Fathers of our Church 
“ would not give sentence . . . that by those 
“ three writings the Church of England and 
“all other Christian churches are undermi- 
“ned.” Hooker’s reply to this challenge 
(which has been given above, p. x.) con- 
sists in a similar challenge to his adversary 
to give his opinion of three Calvinistie 
works, in two of which the royal suprema- 
cy in religion, and in the third the very 
principle of irresponsible authority in Kings, 
had been expressly controverted. He does 
not, it will be observed, at all disavow the 
connection, or at least the strong sympa- 
thy, which had been hinted at as subsisting 
between him and the author of the “ Que- 
“rimonia Ecclesie.” That tract, it may be 
worth remarking, was printed by Wind 
the person whom Hooker himself employe 
for both portions of the Ecclesiastical Pol- 
ity, and Saravia for the first edition of his 
three treatises; which Windet in all proba- 
bility was the same who appears in the 
pedigree of the Hooker family as the eldest 
son of an aunt of Hooker’s. Be that as it 
may, the coincidence between the views of 
Hooker and those of the anonymous pam-~- 
phlet is very striking on many topics, while 


Prerace.| Bishop Bilson’s Judgment on the Apostolical Succession. 


on others there is quite variation enough to 
prove the two testimonies independent of 
each other. 

Now on the point of church government, 
“Querimonia” is, if any difference, even 
more express than Hooker in insisting on 
the divine origin and indispensable necessi- 
ty of the episcopal order. The writer 
(speaking, as throughout, in the person of 
“ Keclesia”) enumerates the want of disci- 
pline as the second of four grave defects, 


by which, he says, our western reformation | 


has been generally blemished ; the first be- 
ing, disparagement of the fasts of the 
Church. His language concerning episco- 

acy, and those who had so irreverently 
Reese with it, is such as the following 
(speaking of Aerius and his followers an- 
cient and modern) : “ Optime illi discipline 
“reciderunt nervos, qui... eam, que sepe 
“mihi salutem attulit, episcopalem aucto- 
“ritatem improbe violarunt.” Again, re- 
ferring as it seems to an expression of Be- 
za, which had obtained great currency ; 
“ Aerius... presbyterum episcopo digni- 
“tate adequandum censuit: episcopatum 
“nostri a Diabolo institutum contendunt.” 
In the sketch which he draws of the fallen 
state of the church in all parts of Christen- 
dom, when he comes to the protestants, he 
says, “Ita episcoporum ambitionem repre- 
“Hendunt, ut episcopalem interdum ordinem 
“repugnent; ita superstitionem condem- 
“nant, ut permulta simul religionis tollant 
“ ornamenta.” 
lar countries, it is remarkable that he says 
nota wordof Scotland. In p. 81, he affirms, 
“ Princeps ille noster Christus, etiamsi non 
“omnes discipline partes prescripsit, com- 
 munes tamen proposuit regulas, quas in re- 
“ genda Ecclesia semper intueri oportet.” In 

. 83, he gives specimens of things “ que 
“tota observat Dei Ecclesia, et instituta 
“sunt ab Apostolis vel apostolicis viris, et 
a pene prosunt Christiane societati:” 
which therefore “ religiose ubique retinenda 
“judico ;” and his examples are, Lent; the 
holidays of our Saviour; different offices 
in the Church, and degrees in the ministry, 
including not only diocesan Bishops, but 
Archbishops, Primates or Metropolitans, 
and Patriarchs. Here then is another strong 
instance of the alteration in tone on which 
we are remarking: and the writer, whoey- 
er he might be, was no common person; 
as will further appear when reference is 
made to him, for illustration of Hooker’s 
opinions on other matters, some of them 
even more important than this of episco- 


ΩΝ 
he last writer now to be mentioned is 
one whose work came out in the very same 
ἊΝ with the first part of Hooker’s, 1593-4: 

ilson, then Warden, afterwards Bishop of 
Winchester, author of the “ Perpetual Gov- 
“ernment of Christ’s Church : a more ela- 


When he comes to particu- | 


XXXV 


borate and complete work than either of 
the former, full of good learning and sound 
argument, regularly arranged and clearly 
expressed. He, it may be observed, makes 
in his Preface an acknowledgment similar 
to that which will be presently quoted from 
Hooker himself: “the credit of the first de- 
visers” of the new discipline “ did some- 
“ what deceive me.” His principlesof church 
government are such as follows: “The 
“power of the keys was first settled in the 
“ Apostles before it was delivered unto the 
|“ Church; and the Church received it from 
“the Apostles, not the Apostles from the 
“ Church ;” p. 104. And p. 106. “The 
“authority of their first calling liveth yet 
“in their succession, and time and travel 
“joined with God’s graces bring pastors at 
| “this present to perfection; yet the Apos- 
“tles’ charge to teach, baptize, and admin- 
“ister the Lord’s Supper, to bind and loose 
“sins in heaven and in earth, to impose 
“hands for the ordaining of pastors and el- 
“ders: these parts of the apostolic function 
“are not decayed, and cannot be wanted in 
| the Church of God. There must either be 
|° no Church, or else these must remain ; for 
“qwithout these no Church can continue.” 
} And, p. 107. “ As the things be needful in 
“the Church, so the persons to whom they 
“were first committed cannot be doubt- 
“ed... The service must endure as long as 
“the promise; to the end of the world... 
“ Christ is present with those who succeed 
“his Apostles in the same function and 
“ ministry forever.” And, p. 244. “ Things 
“proper to Bishops, that might not be com- 
“mon to them with presbyters, were singu- 
“larity in succeeding, and superiority in 
“ ordaining.” 247. “The singularity of one 
“pastor in each place descended from the 
“ Apostles and their scholars in all famous 
“ churches in the world by a perpetual chair 
“of succession,and doth to this day con- 
“tinue, but where abomination or desola- 
“tion, I mean knavery or violence, interrupt 
“it.” From p. 108 to p. 112 is a course of 
direct reasoning to the same purpose. 

It were easy to multiply quotations: but 
enough perhaps has been advanced to jus- 
tify the assertion, that while Hooker was 
engaged on his great work, a new school 
of writers on church subjects had begun to 
shew itself in England: men had been 
gradually unlearning some of those opinions 
which intimacy with foreign Protestants 
had tended to foster, and had adopted a 
tone and way of thinking more like that of 
the early Church. * The change in the po- 
litical situation of the country gave them 
opportunity and encouragement to develope 
and inculcate their amended views. At 
such a time, the appearance in the field of 
a champion like Hooker on their side must 
have been worth every thing to the defend- 
jers of Apostolical order: and that he was 


XXXVi 


then considered as taking the field on their 
side is clear from the manner in which, as 
we have seen, he was attacked, and from 
the names with which his was associated, 
by the Puritans. In later times, a different 
ecnstruction has very generally been put 
cn his writings, and he has commonly been 
cited by that class of writers who concede 
least to church authority, as expressly sanc- 
tioning their loose and irreverend notions. 
And yet he has distinctly laid down, and 
adopted as his own, both the principles and 
the conclusion of the stricter system of an- 
tiquity. The principles, where he asks so 
emphaticaily, “ What angel in heaven could 
“have said to man, asour Lord did unto 
“ Peter, ‘Feed my sheep ; preach; baptize; 
“do this in remembrance of me; whose 
“sins ye retain, they are retained, and their 
* offences in heaven pardoned whose faults 
“you shall on earth forgive?” What think 
“we? Are these terrestrial sounds, or else 
“are they voices uttered out of the clouds 
“above? The power of the ministry of 
“ God translateth out of darkness into glo- 
“ry; itraiseth men from the earth, and 
“bringeth God himself down from heaven ; 
“by blessing visible elements it maketh 
“them invisible grace; it giveth daily the 
“ Holy Ghost; it hath to dispose of that 
“flesh which was given for the life of the 
“ world, and that blood which was poured 
“out to redeem souls ; when it poureth mal- 
“ediction upon the heads of the wicked, 
“they perish, when it revoketh the same, 
“they revive. O wretched blindness, if 
“we admire not so great power; more 
“wretched if we consider it aright, and 
“notwithstanding imagine that any but 
“God can bestow it?! Can we help 
wondering, that the author of these senti- 
ments should be generally reckoned among 
those, who account the ministry a mere hu- 
man ordinance? Again, it is certain from 
Hooker’s own express statement, that the 
ministry of whom he entertained these ex- 
alted ideas was from the beginning an epis- 
copal ministry. “Let us not,” he says, 
“fear to be herein bold and peremptory, 
“that if any thing in the Church’s govern- 
“ment, surely the first institution of Bish- 
“ops was from heaven, was even of God; 
“the Holy Ghost was the author of it.” 
Nay, he has marked his opinion yet more 
forcibly, by stating elsewhere, that he had 
not thought thus always®'. “I myself did 
“sometimes judge it a great deal more 
“probable than now I do, merely that af- 
“ter the Apostles were deceased, churches 
“did agree amongst themselves for preser- 
“vation of peace and order, to make one 
“ presbyter in each city chief over the rest, 
“and to translate unto him that power by 


50 FB. P. V. Ixxvii. 1. 
δι E. P. VII. xi. 8. 


Supposed Erastianism of some Parts of Hooker. 


[Eprror’s 


“ force and virtue whereof the Aposties... 
“did preserve and uphold order in the 
“Church.” This he calls “ that other con- 
“ jecture which so many have thought good 
“to follow,” whereas, “the general receiv- 
“ed persuasion held from the first begin- 
“ning was, that the Apostles themselves 
“left bishops invested with power above 
“ other pastors.” 

There is something very significant in 
the list of authorities, from whose opinion 
or conjecture of the equality of bishops 
and presbyters he here specifies his own 
dissent. ‘They are first the Waldenses; 
then Marsilius the jurist of Padua, an ex- 
treme partizan of the imperial cause against 
Rome: then Wickliffe, Calvin, Bullinger, Ἧς 
representing the Zuinglians,) Jewel, who 
had tolerated, and Fulke who had main- 
tained, the presbyterian principle in their 
controversies with the Romanists. By 
Hooker’s distinctly specifying all these au- 
thorities, every one of whom stands, as it 
were, for a class or school, and putting on 
record his dissent from them, all and each, 
it should seem as if he were anxious to dis- 
engage himself openly from servile adhe- 
rence to any school or section of Protestants, 
and to claim a right of conforming his judg- 
ment to that of the primitive or Catholic 
Church, with whomsoever amongst mod- 
erns he might be brought into agreement or 
disagreement. 

The passages abovecited are such as 
cannot well be'explained away: and if (as 
many will be ready to assert) they are ex- 
pressly or virtually contradicted by other 
passages of the same author, the utmost ef 
fect of such contradiction must be to neu- 
tralize him in this controversy, and make 
him unfit to be quoted on the either side. 
But is it so certain, that his reasonings and 
assertions elsewhere are at variance with 
these unequivocal declarations ὁ Appeal 
would probably be made, first of all, to the 
line which he has adopted in his second and 
third books : whereof the second is taken u 
with sifting that main principle of the Puri- 
tans, that nothing should be done without 
command of Scripture ; the third, in refuting 
the expectation, grounded on that principle, 
that in Scripture there must of necessity be 
found some certain form of ecclesiastical 
polity, the laws whereof admit not any kind 
of alteration. But it may be replied, that 
all his reasonings in that part of the treatise 
relate to the a priori question, whether, an- 
tecedently to our knowledge of the fact, it 
were necessary that Scripture (as a perfect 
rule of faith) should of purpose preseribe 
any one particular form of chureh govern- 
ment. The other question, of history and 
interpretation, how far such a form is virtu- 
ally prescribed in the New Testament, he 
touches there only in passing, not however 
without very significant hints whieh way his 


Preracr.] Hooker's Bias, by Education, 


opinion leaned 5*. “Those things,” says 
he, “which are of principal weight in the 
“ very particular form of church polity (al- 
“though not that form which they imagine, 
“but that which we against them uphold) 
“are in the Scriptures contained.” And 
again, “If we did seek to maintain that 
“which most advantageth our own cause, 
“the very best way for us, and the strong- 
“est against them, were to hold even as 
“they do, that there must needs be found 
“in Scripture some particular form of church 
“polity which God hath instituted, and 
“which for that very cause belongeth to all 
“churches, to all times. But with any 
“such partial eye to respect ourselves, and 
“ by cunning to make those things seem the 
“truest which are the fittest to serve our 
“ purpose, is a thing which we neither like 
“nor mean to follow. Wherefore that 
“ which we take to be generally true con- 
“ cerning the mutability of laws, the same 
“we have plainly delivered.” This passage 
is perhaps one of the strongest which the ad- 
versaries of ancient church order couldadduce 
in support of their interpretation of Hook- 
er. But what does it amount to? Surely to 
this, and no more: that he waives in behalf 
of the episcopal succession the mode of rea- 
soning from antecedent necessity, on which 
the Puritans relied so confidently in behalf 
of their pastors, elders and deacons. Here, 
as in all other cases, he recommends the 
safe and reverential course of inquiring what 
the New Testament, as interpreted by natu- 
ral reason and church history, contains, 
rather than determining beforehand what 
in reason it ought to contain. But even in 
this place he not obscurely implies, and in 
other parts of the same dissertation he ex- 
pressly affirms, that the result of such reve- 
rential inquiry into the meaning of God’s 
later revelation would be in favour of the 
episcopal claims 53, “ Forasmuch as where 
* the clergy are any great multitude, order 
“ doth necessarily require that by degree 
“ they be distinguished ; we hold there hav 
“ever been and ever ought to be in sucl 
“case at leastwise two sorts of ecclesiastical 
“ persons, the one subordinate unto the oth- 
“er; as tothe Apostles in the beginning, 
* and to the Bishops always since, we find 
“ plainly, both in Scripture and in all eccle- 
“siastical records, other ministers of the 
word and sacraments have been... So as 
“the form of polity by them set down for 
“perpetuity is....faulty in omitting some 
“things which in Scripture are of that na- 
“ture ; as namely the difference that ought 
“tobe of pastors, when they grow to any 
“ great multitude.” His manner of speak- 
ing of the foreign protestants tallies exactly 
with this view 54. “ For mine own part, al- 


52. P. ΠῚ. χ 8. 
53 ἘΣ, P. III. xi. 18. 
64 FE. P. III. xi. 14. 


against High Churchmanship. XXXVii 
“though I see that certain reformed chureh- 
“es, the Scottish especially and the French, 
“have not that which best agreeth with 
“ the sacred Scripture, I mean the govern- 
“ment that is by bishops,...this their de- 
“fect and imperfection 1 had rather lament 
“in such case than exagitate, considering 
“that men oftentimes, without any fault of 
“their own, may be driven to want that 
“kind of polity or regiment which is best.” 
There is nothing here to indicate indiffe- 
rence in Hooker with regard to the apostol- 
ical succession: there is much to shew how 
unwilling he was harshly to condemn irreg- 
ularities committed under the supposed 
pressure of extreme necessity. 

On the whole, it should seem that where 
he speaks so largely of the mutability of 
church laws, government, and discipline, he 
was not so much thinking of what may be 
called the constitution and platform of the 
Church herself, as of the detail of her legis- 
lation and ceremonies: although it has be- 
come somewhat hard fora modern reader 
to enter into this construction of his argu- 
ment, because the notion which he had to 
combat, of every the minutest part of dis- 
cipline being of necessity contained in Scrip- 
ture, has now comparatively become obso- 
lete ; whereas the episcopalian controversy 
is as rife as ever. We are therefore una- 
voidably apt to survey with an eye to that 
controversy portions of his argument, in 
which, if we were better acquainted with 
the notions of the first Puritans, we might 
perceive that he was not thinking at all about 
it. If we take this observation along with 
us, and weigh well the amount of the state- 
ments above quoted on the episcopal side, 
we shallnot perhaps hesitate to set down 
Hooker as belonging to the same school in 
ecclesiastical opinions with Bilson and the 
author of the “Querimonia :” and for those 
times undoubtedly the weightiest, although 
not perhaps the most open and uncomprom- 
ising advocate of their views: the substance 
of those views being, that episcopacy 
grounded on apostolical succession was of 
supernatural origin and divine authority 
whatever else was right or wrong. 

If moreover we would fully estimate the 
value of Hooker’s testimony in particular 
to the divine right of Bishops, we must add 
the following considerations. T'irst, that 
such opinions were contrary to those in 
which he had been brought up. For his 
uncle, who had the entire superintendance 
of his education, was an intimate friend of 
Peter Martyr, and as his remains shew, 
likely in all questions to take that side 
which appeared most opposite to Romish 
tradition. And of his tutor, Reynolds, we 
have already spoken; he was a leader in 
the Puritan cause, and no doubt did his 
very best to leaven such a mind as Hook- 
er’s—a mind naturally full of affectionate 


ΧΧΧΥ 


docility, with Genevan notions in _prefer- 
ence to those of antiquity. On this partic- 
ular point, the exclusive divine right of 
episcopacy, there are extant letters and re- 


monstrances from Reynold’s, occasioned by | 
the preaching of Bancroft’s sermon above | 


mentioned, sufficient by themselves to shew 
how deeply he was imbued with doctrines 
most abhorrent from those of his great pu- 
pil. 

Secondly, that may be remarked here, 
which must be remembered throughout in 


reading Hooker by those who would weigh | 


and measure his expressions truly; -viz. 
that whatever he wrote was more or less 
modified, in the wording of it if not in the 
substance, by his resolution to make the 
best of things as they were, and in any 
case to censure as rarely and as tenderly 
as possible what he found established by 
authority. 

These two feelings will account in some 
good measure for the admission in the sey- 
enth book, an admission which, after all 
we have seen, may appear somewhat ano- 
malous; that “there may be sometimes 
“very just and sufficient reason to allow 
“ordination without a bishop.” he ex- 
cepted cases, according to Hooker, are two: 


first that of a supernatural call, on which | 


little needs now to be said, although some 


of the leading foreign reformers, Beza for | 
one, were content to have it urged on their | 


behalf; thereby, as it may seém, silently 


owning an instinctive mistrust about tlic) 
other | 


reality of their commission. The 
“extraordinary kind of vocation is, when 
“the exigence of necessity doth constrain 
“to leave the usual ways of the Church, 
“which otherwise we would willingly keep: 
“where the Churcl: must needs have some 
“ordained, and neither hath nor can have 


“possibly a bishop to ordain; in case of 
“such necessity the ordinary institution of 


f: God hath given oftentimes and may give 
' “place.” Here, that we may not overstrain 
the author’s meaning, we must observe first 
with what exact conditions of eatreme ne- 
“cessity, wnvilling deviation, impossibility 
of procuring a bishop to ordain, he has 
limited his concession. In the next place, 
it is very manifest that the concession itself 
was inserted to meet the case of the foreign 
Protestants, not gathered by exercise of in- 
dependent judgment from the nature of the 
case or the witness of antiquity. Thirdly, 
this was one of the instances in which un- 
questionably Hooker might feel himself bi- 
assed by his respect for existing authority. 
For nearly up to the time when he wrote, 
numbers had been admitted to the ministry 
of the Church in England, with no better 
than Berean ordination: and it ap- 
pears by Travers’s Supplication to the 


55 Chap. xiv. 11. 


Difference between the Schools of Hooker and Laud. 


[Eo1Tor's 


Council, that such was the construction not 
uncommonly put upon the statute of the 
13th of Elizabeth, permitting those who 
had received orders in any other form than 
that of the Engljsh Service Book, on giv- 
ing certain securities, to exercise their call- 
ing m England. If it were really the in- 
tention of that act to authorize other than 
episcopal ordination, it is but one proof 
more of the low accommodating notions 
concerning the Church which then prevail- 
ed; and may serve to heighten our sense 
of the imminent risk which we were in of 
losing the Succession. But however, the 
apparent decision of the case by high au- 
thority in church and state may account for 
Hooker’s going rather out of his way, to 
signify that he did not mean to dispute that 
authority. 

At the same time it is undeniable, that 
here and in many other passfges we may 
discern a marked distinction between that 
which now perhaps we may venture to call 
the school of Hooker, and that of Laud, 
Hammond, and Leslie, in the two next gen- 
erations. He, as well as they, regarded 
the order of Bishops as being immediately 
and properly of Divine right; he as well 
as they laid down principles, which strictly 
followed up would make this claim exclu- 
| sive. But he, in common with most of his 
contemporaries, shrunk from the legitimate 
result of his own premises, the rather, as 
the fulness of apostolical authority on this 
point had never come within his cogni- 
zance ; whereas the next generation of di- 
| vines entered on the subject, as was before 
observed, fresh from the discovery of the 
eenuine remains of St. Ignatius. He did 
not feel at liberty to press unreservedly, and 
develope in all its consequences, that part ot 
the argument, which they, taught by the 
primitive Church, regarded as the most 
vital and decisive: the necessity, namely, 

f the apostolical commission to the deri- 
δι of sacramental grace, and to our 

ystical communion with Christ. Yet on 
the whole, considering his education and 
circumstances, the testimony which he bears 
to the bolder and completer view of the di- 
vines of the seventeenth century is most 
satisfactory. Their principles, as we have 
seen, he lays down very emphatically ; and 
if he does not exactly come up to their con- 
clusion, the difference may be accounted for, 
without supposing any fundamental vari- 
ance of judgment. It seems to have been 
ordered that in this, as in some other in- 
stances, his part should be “serere arbores, 
que alteri seculo prosint.” His language 
was to be φωνᾶντα συνέτοισιν, MOFe than met 
the ear of the mere ordinary listener, yet 
clear enough to attract the attention of the 
considerate ; and this, it will be perceived, 
was just what the age required. 

As to the relation of the ecclesiastical to 


PREFACE. | 


the civil power: the proposition that the 
whole body of the Church is properly the 
subject in which power resides, is repeat- 
edly acknowledged, in terminis, by Hooker 
himself** :; as indeed it was the received | 
doctrine of all protestants in his time, and 
also of that numerous section of Romanists, 
which maintained the prerogative of coun- 
cils as against the Pope. It seems to have 
been borrowed by analogy from the Roman 
Jaw, of which the fundamental proposition 
15 51 Quod principi placuit, legis habet 
“vigorem: utpote cum lege regia qu de 
τ imperio ejus lata est, populus ei et in eum 
“omne suum imperium et potestatem con- 
“ ferat.’ Those who are familiar with the 
reasoning of Hooker on the origin of civil 
government, in the first and eighth books, 
will at once recognise the elements of that 
reasoning in those few words of Justinian. 
A remarkable fact, that the liberal politics 
of modern days should delight to base 
themselves on the very same tenet, which 
was the corner stone of the Cesarean des- 
potism of old. By Hooker, however, it 
was so completely assumed as an axiomat- 
ic principle of all government, that he 
transferred it without scruple to ecclesias- 
tical legislation, and as long as he could 
have the benefit of it in support of the sys- 
tem which he wished to uphold, was little 
anxious to dwell even on the apostolical 
charter, which he has himself elsewhere 
asserted in behalf of that system. As 
therefore in respect of kingly power he 
sufficiently secured existing authority by 
ealling it, once conferred, irrevocable, al- 
though it were at first a trust from the 
body of the people, so in respect of the 
episcopal power it ought, by his rule, to 
make practically, little ditference, whether 
it were appointed by Christ Himself to cer- 
tain persons, or whether 58 * they from the 
“Church do receive the power y§hich 
“ Christ did institute in the Church, accord- 
“ing to such laws and canons as Christ 
“hath prescribed, and the light of nature 
“ or scripture taught men to institute.” In 
either case, whatever other portions of the 
Church system might continue voluntary, 
this part of it, the hereditary monarchy οἱ 
the Apostles’ successors, ought on Hooker’s 
principles to be accounted indefeasible, 
where it could be had. As far as regards 
their power of order, he allows, nay strong- 
ly enforces this; but when he comes to 

eir power of dominion, feeling himself 
embarrassed by the received notion of the 
supremacy, he changes his ground, and re- 
curs to the prime theory of government ; 
according to which, the Christian state 
being one with the Church, and the sove- 
56 E. P. VIII. vi. 1. 


57 Dig. i. iv. 1. quoted by Hooker, E. P. VIII. 6. 
7 EP. VIII. vi. 3. A 


Hooker’s Theory of the Union of Church and State. 


XXXix 


reign by irrevocable cession the represen- 
tative of the whole state, the same sove- 
reign must necessarily, in the last resort, 
represent the whole Church also, and over- 
rule even the Apostles’ successors as well 
in legislation and jurisdiction as in nomi- 
nation to offices. 

It is true, that in these large concessions 
to the civil power, Hooker always implies, 
not only that those who exercise it are 
Christians, but also that they are sound and 
orthodox churchmen, in complete commu- 
nion with the Church which they claim to 
govern. Where that condition fails, on his 
own principles the identity or union of 
Church and state is at an end; and the 
Church, as a distinct body, is free without 
breach of loyalty to elect officers, make laws, 
and decide causes for herself, no reference 
at all being had to the civil power. 

It were beyond tbe scope of this Preface 
to inquire, whether this limitation amount, 
even in theory, to a real safeguard; since 
all questions relating to the churchmanship 
of the sovereign are by the supposition in 
every case to be ultimately decided by the 
same sovereign himself: or again, practi- 
cally, whether it have not terminated in 
rendering the Church throughout protest- 
ant Europe too much a slave of the civil 
power: neither is this the place to dwell on 
the grave reflection which naturally arises, 
how dangerous it is trusting in human the- 
ories, where God has so plainly spoken out 
by the voice of His ancient Church; nor 
to expatiate on the peril in which the very 
power of order in bishops is involved, as 
soon as their inherent powers of ecclesias- 
tical jurisdiction and dominion are surren- 
dered: both resting,to so great an extent, 
on the same Scriptures and the same pre- 
cedents. But it may be allowable just to 
point out one fallacious proposition, which 
seems to have hada great share in making 
such a reasoner as Hooker thus inconsistent 
with himself and with antiquity. 11 is sim- 
ply this, the notion which his reasoning, and 
all Erastian reasoning, implies, that coordi- 
nate authorities are incompatible ; that the 
sovereign is not a sovereign, if the Church 
is independent. Surely this is as untenable, 
as if one denied the sovereignty of the king 
under the old constitution of England, be- 
cause the houses of lords and commons had 
certain indefeasible privileges, indepen- 
dent of him. If their veto, for example, on 
acts of civil legislation did not impeach the 
king’s temporal sovereignty, why should 
the Church’s veto impeach the same sove- 
reignty, in case a way could be found of 
giving her a power over any proposed act 
of ecclesiastical legislation? Hooker him- 
self supplies, obviously enough, this correc- 
tion of his own argument, where he reasons 
concerning civil power, that it must be limit- 
ed before it be given; and concerning ec- 


x! 


clesiastical, that though it reside in the 
sovereign as the delegate of the whole 
Church, yet it must always be exercised 
“according to such Jaws and canons as 
“Christ hath prescribed, and the light of 
“Nature or Scripture taught men to insti- 
ter? 

Thus much on the point of church gov- 
ernment, the immediate matter of contro- 
versy between Hooker and the Puritans. 
But there is cause to regard his appearance 
in the Church as most timely on other 
grounds, some of them yet higher and more 
sacred. Beginning as he did, from a point 
not far short of what may be truly called 
extreme protestantism, he seéms to have 
been gradually impressed with the necessity 
of recurring in some instances to more defi- 
nite, in others to higher views, to modes of 
thinking altogether more primitive, than 
were generally entertained by the Protest- 
ants of that age. Circumstances (fully re- 
lated in his life) haying determined him to 
undertake his large treatise, and the char- 
acter of his mind and studies having de- 
termined him to lay the foundation deep, 
and begin far back, he found there, as he 
went on, opportunities of inculeatine his 
cradually improving views (the more ef- 
fectually perhaps because not obtrusively) 
concerning one after another of almost 
all the great controversies. This may be 
the true account of many dissertations, 
or parts of dissertations, which might other- 
wise appear to be introduced on insuthi- 
cient grounds. From time to time he 
lays hold of occasions for establishing rules, 
and pointing to considerations by which 
the mind of the reformed chureh might be 
steadied against certain dangerous errors, 


which the opinions of some early reformers, 


too hastily adopted or carried too far, were 
* sure to produce or encourage. At the same 
time he desired to shew Roman eatholies 
(for whose case especially we may constant- 
ly discern him providing with charitable 
and anxious care) that there might be some- 
thing definite and primitive in a system of 
church polity, though it disavowed the kind 
of unity on which they are taught exclu- 
sively to depend. 

Of these collateral subjects, the first to be 
mentioned on all accounts is the Catholic 
doctrine concerning the Most Holy Trinity. 
Hooker saw with grief and horror what had 
taken place in Geneva, Poland, and else- 
where: how crude notions of the right of 
private judgment, and of the sufficiency, to 
each man, of his own interpretations of 
Scripture, had ended in the revival of the 
worst and wildest blasphemies. He saw in 
the writings of that reformer especially, 
whose influence was createst in this and the 
neighbouring countries, he saw in Calvin a 
disposition to treat irreverently, not only the 
Creeds, the sacred cuards provided by the 


His Views of the Doctrine of the Trinity. 


[EpitoR’s 


Church for Christian truth, but also that’ 
holiest Truth itself, in some of its articles 57, 
He knew who had called the Nicene Creed 
“frigida cantilena;” had treated the doc- 
trine expressed in the words, “Gop op 
“Gop, Licur or Ligut,” as a mere dream 
of Platonizing Greeks; and had pressed, 
in opposition to that formula, for the use of 
the word αὐτύθεος. in relation to the Son. 
These, it may be presumed, were some of 
the reasons why Hooker so anxiously avail- 
ed himself’ of the opportunity which the 
question of the sacraments aflorded him for 
entering at large on the sacred theology 
of the Church, and exhibiting it in its primi- 
tive fulness. The controversy in which he 
was directly engaged required no such dis- 
cussion. But when these alarming symp- 
toms are recollected, we cease to wonder at 
his pausing so long upon it. 

It is observable that the author of the 
Christian Letter, a person evidently most 
jealous of Calvin’s honour, has selected for 
the very first point of his attack on Hooker 
ἃ passage in which the subordination of the 
Son isaflirmed. “ We crave of you. Mais- 
“ter Hoo. to explaine your own meaninge 
“where you saye, (Ὁ. v. p. 11355.) ‘The Fa- 
“ther alone is originallie that Deitie whieh 
“ Christ originallie is not’ Howe the God- 
“head of the Father and of the Sonne be 
“all one, and yet originallie not the same 
“Deitie: and then teach us how ἀργὸ this 
“ differeth from the heresie of Arius, who 
“sayeth of God the Sonne, “There was 
“when he was not, who yet graunteth that 
“He was before all creatures, ‘of hinges 
“which were not.” Whether such wordes 
“weaken not the eternitie of the Sonne in 
“the opinion of the simple, or at the least 
“make the Sonne inferior to the Father in 
“respect of the Godhead; or els'teaeh the 
“jenorant, there be many Gods.’ On, 
which Hooker’s note is, “ The Godhead 
“of the Father and of the Sonne is no way 
“denied but eraanted to be the same. The 
“only thing denied is that the person of the 
“Sonne hath Deitie or Godhead in such 
“sortas the Father hathit.” Again, Chiris- 
tian Letter, p.7. ‘We pray your full mean- 
“ing where you say, ‘ The coeternitie of the 
“Sonne of God with His Father, and the 
“proceeding of the Spirit from the Father 
“and the Sonne, are in Scripture no- 
“where to be found by express literal men- 
“tion’...Whether such manner of speeches 
“may not worke a scruple in the weak 
“ Christian, to doubt of these articles; or at 
“the least to underproppe the popish tradi- 
“tions, that menne may the rather favour 
“their allegations, when they see us fain to 
“borrow of them.” This complaint they- 
support by citing various texts of Scripture, 


57 See Bishop Bull, Def. Fid. Nic. iv. 1, 8. 
58 Of the original edition ; in this, ch. liv. 2. 


Prerace.]| Relation of the Eucharist tou the Resurrection of the Dead. 


which as they supposed express the doc- 
trines in question. Hooker remarks in the 
margin, “ These places prove that there is 
“undoubted ground for them in Scripture, 
“whence they may be deduced, as is con- 
“fessed in the place cited (lib. i. n. 135°): 


“but that they are literally and verbatim | 


* set down you have not yet proved 5°.” 
The attack, the reply, and the principle 
on which the reply turns, are all Worthy of 
the gravest consideration on the part of 
those who are at all tempted to disparage 


the authority of primitive interpretation | 


through excessive dread of Romish inven- 
tions. 

The like reverential care and watchful 
forethought is most apparent in all that has 
fallen from Hooker’s pen on the Incarna- 
tion of the Most Holy Son of God. While 
the apprehensions of other theologians, con- 
templating the growth of Puritanism, were 
confined to points of external order and the 
peace of the visible church, Hooker consid- 
ered the very life and substance of saving 
truth to be in jeopardy, as on the side of 
the Romanists, so on that of the Lutherans 
also, by reasonings likely to be grounded, 
whether logically or no, on the tenet which 
they taught in common of the proper ubi- 
quity of our Saviour’s glorified body in the 
Eucharist ©. Evidently it wasa feeling of 
this kind, rather than any fear of exaggera- 
ting the honour due to that blessed Sacra- 
ment, which reigns in those portions of the 
fifth Book, where he lays down certain li- 
Mitations, under which the doctrine of the 
Real Presence must be received. The one 
drift and purpose of all those limitations is, 
to prevent any heretical surmise, of our 
Lord’s manhood now being, or having been 
at any time since His Incarnation, other 


58 Chap. xiv. 2. 

59 This note is preserved only in the Dublin 
Transcript of the notes on the Christian Letter. 

60 There is a remarkable passage in the eighth 
book, in which he betrays the same jealousy, not 
without reason, of some incautious positions of 
Cartwright. That diligent copyist of the foreign 
reformers had borrowed, probably from Beza, the 
strange notion, that our Lord in the government 
of His Church has a superior, viz. His Father ; but 
in the government of kingdoms is merely alone 
and independent; a notion which, carried out as 
far as it will go, has an evident tendency towards 
Nestorian error. So Hooker appears to have felt : 
and accordingly, without saying as much, he dis- 
poses of it by simply repeating the catholic doc- 
trine, and challenging the authors of the ques- 
tionable position to produce their authority for it, 
either in Scripture or in the nature of the case. 
Nor was this any new feeling, but it was an ap- 

hension which he had conceived or adopted 

m the very beginning of his Theological career. 
See a very significant note (if it be his) on the 
Sermon of Justification: where he charges both 
Papists and Lutherans with “ denying the foun- 
“dation by consequence” on this point. 


xli 


than most true and substantial. Whatever 
notion of the Real Presence does not in ef- 
fect interfere with this foundation of the 
faith, that, the genuine philosophy of Hook- 


| er, no less than his sound theology, taught 


him to embrace with all his heart. No 
writer, since the primitive times, has shewn 
himself in this and all parts of his writings 
more thoroughly afraid of those tendencies, 
which in our age are called Utilitarian and 
Rationalist. If at any time he seem over 
scrupulous in the use of ideas or phrases, 
from which the early fathers saw no reason 
to shrink, it is always the apprehension of 
irreverence, not of the contrary, which is 
present to his mind. For example, let ‘the 
three following passages only be well con- 
sidered and compared: i. e. as they stand 
with their context; for in these critical parts 
more especially, no separate citation can 
ever do Hooker justice. 

1, “6! Christ’s body being a part of that 
“nature, which whole nature is presently 
“joined unto Deity wheresoever Deity is, 
“it followeth that his bodily substance hath 
“every where a presence of true conjunc- 
“tion with Deity. And forasmuch as it is 
“by virtue of that conjunction made the 
“body of the Son of God, by whom also it 


| “was made a sacrifice for the sins of the 


“whole world, this giveth it @ presence of 
“ force and efficacy throughout all genera- 
“tions of men.” 2. “6 Doth any man 
“doubt, but that even from the fiesh of 
“ Christ our very bodies do receive that life 
“which shall make them glorious at the 
“ latter day, and for which they are already 
accounted parts of his blessed body 2 Our 
“corruptible bodies could never live the life 
“they shall live, were it not that here they 
“are joined with His body which is incor- 
“ruptible, and that His is in ours as a 
“cause of immortality; a cause by remov- 
“ing through the death and merit of His 
“own flesh that which hindered the life of 
“ours. Christ is therefore, both as God 
“and as man, that true vine whereof we 
“ both spiritually and corporally are branch- 
“es. The mixture of His bodily substance 
“with ours is a thing which the ancient 
“Fathers disclaim. Yet the mixture of His 
“flesh with ours, they speak of, to signify 
“what our very bodies, through mystical 
“conjunction, receive from that vital effica- 
*‘ cy which we know to be in His; and from 
“bodily mixtures they borrow Givers simili- 
“tudes, rather to declare the truth than the 
“manner of coherence between His sacred 
“and the sanctified bodies of saints.” 3. 
“63 As for any mixture of the substance of 
“His flesh with ours, the participation 
“which we have of Christ includeth no 
“such kind οἱ gross surmise.” 


61 E. P. V. lv. 9. 


62 Ibid. V. lvi. 9. 
63 ἘΣ, P. V. lvi. 13. 


xii Sacramentarian Error on 

A striking exemplification of the differ- 
ence of doctrine between Hooker and those 
who preceded him occurs on comparing the 
second of the above-cited passages with the 
language of Bishop Jewel on the same sub- 
fears ie” Site “say, ‘ The rais- 
“ing of our flesh is also assigned in the ho- 
“ly Scripture to the real and substantial 
τ eating of Christ’s flesh.” But whence had 
“ve these words, M. Harding? Where 
“found ye these Scriptures? Dissemble no 
“longer: deal plainly and simply: it is 
*God’s cause. Fora show ye allege these 
“words of Christ written by St. John: 
“<¢He that eateth my flesh and drinketh 
“my blood hath life everlasting ; and I will 
“raise him up again at the last day.’ These 
“words we know, and the eating of Christ’s 
“ flesh we know, but where is your ‘real’ and 


“ Neither these words nor the former (‘ex- 
“cept ye eat the flesh of the Son of Man, 
“and drink his blood, ye have no life in 
“you’) pertain directly to the Sacrament.” 

In treating on this subject of the Incarna- 
tion, that which comes next in order has 
been in some respects unavoidably antici- 
pated; i.e. Hooker’s doctrine concerning 
the holy sacraments. Here he saw reason 
to practice the same circumspection, in re- 
gard of the Sacramentarians, as before, on 
the question of ubiquity, in regard of the 
Romanists and Lutherans. The erroneous 
theory to be obviated was one most se- 
ducing to the pride of human reason ; the 
construction, namely, which would explain 
away first, the Communion of Saints itself, 
and secondly, the instrumentality of sacra- 
mental signs in that Communion, so as to 
dispense with every thing supernatural in 
either. 

The germ of the first error is probed δ 
(as it were) in the following remarkable 
passage. “It istoo cold an interpretation, 
“‘ whereby some men expound our being in 
“ Christ to import nothing else, but only 
“that the self same nature which maketh us 
“to be menis in Him, and maketh Him 
“man as weare. For what man in the 
“ world is there, which hath not so far forth 
“communion with Jesus Christ? It is notthis 
“that can sustain the weight of such senten- 
“cesas speak of the mystery of our cohe- 
“rence with Jesus Christ.’ Whether the 
particular misinterpretation here specified 
were common in those days, or no %’, cer- 


64 Def. of Apol. part 2. ο. 21. div. 1. 

65 The word “carnal,” it will be observed, is 
added by Jewel to the quotation from his oppo- 
nent. 

66 E. P. V. lvi. 

61 The following appear to be instances of it. 
Cranmer, Doctrine of the Sacrament, Works, 
vol. ii. p. 406. “ Hilary... although he saith that 
“Christ is naturally in us, yet he saith also that 
“we be naturally in Him....He meant that 


the Communion of Saints. [Ep1Tor’s 
tainly it is in unison with that mode of 
thinking, which inclines men to be uneasy, 
until they have rid their creed as they think, 
as nearly as possible, of all mysterious 
meaning. Such persons, having been even 
constrained by inevitable force of Scripture 
to adopt one great mystery, the proper In- 
carnation of our Lord Jesus Christ, endeav- 
cur at Jeast to obviate the necessity of the 
other, the real, substantial Participation of 
Christ by his Saints. 
It is only a part of the same general view, 
that the Sacrament should be regarded sim- 
ly as expressive actions ; or tokens, moral- 
y at most, but in no wise mystically, con- 
ducive to the complete union of the renew- 
ed soul with God: a heresy, the disavowal 
of which by Hooker 58 is, as might be sup- 
posed, express, reiterated, and fervent, im 
proportion to his deep sense of its fatal con- 
sequence and to the probability which he 
saw of its one day generally prevailing. 
Whatever such anticipations he might 
form, have been fully and fatally confirmed 
by subsequent experience. 
But not only does this great writer with 
religious horror disavow the Zuinglian no- 
tion, that the Sacraments are only valid as 


“ Christ in His incarnation received of us a mor- 
“tal nature, and united the same unto His divini- 
“ty, and so we be naturally in Him.” And 
again, Answer to Gardiner, b. iii. in vol iii. 263. 
“ΑΒ the vine and branches be both of one na- 
“ture, so the Son of God taking unto him our 
“ human nature, and making us partakers of his 
‘divine nature, giving unto us immortality and 
“ everlasting life, doth so dwell naturally and cor- 
“ porally in us, and maketh us to dwell naturally 
“ and corporally in Him.” And p. 265. “* Where 
“you say that Christ uniteth Himself to us as 
“man, when He giveth His body in the Sacra- 
“ment to such as worthily receive it: if you will 
‘“¢speals as Cyril and other old authors used to do, 
“ Christ did unite Himself to us as man at his in- 
“carnation.” So determined was Cranmer in 
this interpretation, that even in such passages as 
the following he expounds the μυστικὴ εὐλογία, 
not of the blessing in the Evcharist, but of Christ’s 
taking our flesh. ‘The Son is united unto us,” 
says St. Cyril, “ corporally by the mystical ben. 
“ ediction, spiritually as God.” ‘In that place,” 
says Cranmer, “the mystical benediction may 
‘well be understood of His incarnation.” vol. iii. 
264. 

68 ἘΣ, Ῥ. V. Ivii. 1. “It greatly offendeth, that 
“some, when they labour to shew the use of the 
“holy Sacraments, assign unto them no end but 
“only to teach the mind, by other senses, that 
“which the word doth teach by hearing.” ibid. 5, 
“We take not Baptism nor the Eucharist for bare 
“resemblances or memorials of things absent, 
“neither for naked signs and testimonies assuring 
“us of grace received before, but (as they are in- 
“ deed and in verity) for means effectual whereby 
“ God, when we take the Sacraments, delivereth 
“into our hands that grace available unto eternal 
“life, which grace the Sacraments represent or 


“ sionify.” 


PREFACE. ] 


moral aids to piety ; he is also very full and 

recise in guarding against another theory, 
ess malignant, but hardly less erroneous 
and unscriptural, (though unhappily too 
much countenanced in later days;) the 
theory which denies, not indeed the reality, 
but the exclusive virtue, of the Sacraments, 
as ordinary means to their respective gra- 
ces. He hesitates not to teach, with the 
old Christian writers, that Baptism is the 
only ordinary mean of regeneration, the 
Eucharist the only ordinary mean whereby 
Christ’s body and blood can be taken and 
received. He is far from sanctioning the 
too prevalent idea, that every holy prayer 
and devout meditation renders the faithful 
soul a partaker of Christ, in the same sense 
that His own divine Sacrament does. His 
words concerning Baptism are: “ ®* As we 
“are not naturally men without birth, so 
“ neither are we Christian men in the.eye 
“ of the Church of God but by new birth; 
“nor according to the manifest ordinary 
‘course of Divine dispensation new born, 
“ but by that Baptism which both declareth 
“and maketh us Christians.” Concerning 
the Eucharist and Baptism both ; “It is not 
“ ordinarily his will to bestow the grace of 
“sacraments on any, but by the sacra- 
“ ments.” He expounds the awful declara- 
tions in the sixth chapter of St. John, with- 
out all controversy, of that heavenly feast” ; 
considering our Saviourtohave spoken by 


69 ἘΣ. P. V. Ix. 

τὸ Compare (inter alia) the following passages : 
Cranmer, Defence, &c. Ὁ. iii. ο. 2. vol. i. p. 357. 
« They say, that good men eat the body of Christ 
‘and drink His blood, only at that time when 
“ they receive the Sacrament: we say, that they 
“eat, drink, and feed of Christ continually, so 
“long as they be members of His body.” And 
Jewel, Reply to Harding, art. 5. div. 2. p. 238-9. 
* Our doctrine, grounded upon God’s holy word, 
“is this; that as certainly as Christ gave His 
“body upon the cross, so certainly he giveth now 
“the selfsame body unto the faithful; and that 
* not only in the ministration of the Sacrament, ... 
* but also at all times, whensoever we be able to 
“say with St. Paul, ‘ I think I know nothing but 
« Jesus Christ, and the same Christ crucified upon 
“the cross.’” Should it occur to any one that 
the doctrine blamed in the text, is but in accord- 
ance with that of the Church of England, in her 
tubric concerning spiritual communion, annexed 
to the Office for Communion of the Sick: he 
may consider whether that rubric, explained (as 
if possible it must be) in consistency with the de- 
finition of a sacrament in the Catechism, can be 
meant for any but rare and extraordinary cases: 
eases as strong in regard to the Eucharist, as that 
of martyrdom, or the premature death of a well- 
disposed catechumen, in regard of Baptism. 

τι As did St. Augustine, (among other places, ) 
in his sermon on the 54th verse. “Corpus dixit 
“escam, sanguinem potum: Sacramentum fideli- 
“um agnoscunt fideles; Audientes autem quid 
“ aliud quam audiunt.” t. v. 640. 


Hooker’s construction of St. John vi. 


xiiii 


anticipation of what He meant ere long to 
ordain. A mode of interpretation the more 
remarkable on Hooker’s part, as in embrac- 
ing it he was contradicting an authority 
which he held in most especial reverence ; 
that of his own early patron, Bishop Jewel, 
whom he designates as “ the worthiest di- 
“ vine which Christendom hath bred by the 
“space of some hundreds of years 7.” 
This is therefore as strong an example as 
could be given of the freedom and courage 
of Hooker’s theological judgment: nor will 
it be unprofitable to compare his tones of 
unaffected reverence with the peremptory 
language, almost amounting to scornful- 
ness, of Jewel on the same subject. One 
instance, from the Defence of the Apology, 
has already been quoted. Others may be 
found in the following places: Part ii. c. 12. 
div. 3. “ The Sacrament is one thing, and 
“ Christ isanother. We eat Christ only by 
“faith; we eat the Sacrament only with 
“the mouth of our body. When Christ 
“spake these words, ‘He that eateth me, 
“shall live by me;? he spake only of him- 
“self to be eaten spiritually by faith: but 
“ he spake not one word there of the Sacra- 
“ment. He that knoweth not this, knoweth 
“ nothing.” And Reply to Harding, art. viii. 
div. 16. p. 292. “Christ in these words, as 
“js witnessed by all the holy Fathers, 
“ speaketh not of the Sacrament, but of the 
“spiritual eating with our faith; and in 
“this behalf utterly excludeth the corporal 
“ office of our body.” 

The opinions we form of the Sacraments 
are sure to mingle, insensibly perhaps to 
ourselves, with our views of every part of 
practical religion. Hooker’s judgment on 
the reality and exclusiveness of the spiritu- 
al grace of Baptism and the Lord’s Supper 
being thus distinct and unquestionable, we 
are prepared to find him speaking of 
Church ceremonies in general, and of eve- 
ry part and instrument of cominunion with 
the visible Church, in a very different man- 
ner from that which now commonly pre- 
vails. More especially in regard of those 
observances, which though not strictly 
sacraments, according to the more precise 
definition of the word, yet have in them 
somewhat of a sacramental nature, and 
were ever accounted, in the early Church, 
means toward several graces. Take for 
example, the sign of the cross in Baptism 78, 
He dwells indeed much on its use by way 
of instruction ; whether “to put us in mind 
“of our own duty, or to be a memorial, 
“sion or monument of God’s miraculous 
“ goodness towards us:” which is much the 
same definition as a rationalist would give 
of Baptism or the Eucharist itself. But 
Hooker has other expressions, which imply 
that for aught we know it may be more 


72K. P. I. vi. 4. 73 E. P. V. Ἰχν. 


xliv 


than this. He calls the cross, “in some 
“sense amean to work our preservation 
“from reproach.” He likens it to God’s 
mark set on the forehead of His chosen in 
the vision of the Prophet Ezekiel. He ap- 
proves of the custom adopted by the primi- 
tive Christians, of referring to it, as they 
did by constant crossing, whenever their 
baptismal inteerity was in danger, and re- 
freshing it as it were and burnishing it up 
in those foreheads, in which it had been 


impressed as God’s own signature at Bap- | 


tism. In other words, he makes it one 
among many things, which may be, if God 
so please, supernaturally as well as moral- 
ly means of grace; and what more would 
Zuineglius or Hoadley have allowed con- 
cerning the blessed Eucharist itself? 

Again, to imposition of hands in confir- 
mation, in receiving penitents, or in other 
solemn acts of blessing, he scruples not to 
attribute the same virtue which the Fa- 
thers every where acknowledge. “74Our 
“warrant,” he says, “for the great good 
“effect thereof is the same which Patri- 
“archs, Prophets, Priests, Apostles, Fa- 
“thers, and men of God have had for such 
“their particular invocations and benedic- 
“tions, as no man, I suppose, professing 
“ truth of religion, will easily think to have 
“been without fruit.” 

In respect therefore of these things, 
which, (to use Hooker’s own expression) 
though not sacraments, are as sacraments, 
and which perhaps it might not be amiss to 
denominate sacramentals, it will be seen 
that Hooker, liberal as he is sometimes ac- 
counted, was at least as far from proud and 
faithless indifference as he was from irra- 
tional superstition. Even of those parts of 
the ancient ritual, which he dared not wish 
to restore, he makes mention in such a 
tone, as to shew that he deeply lamented 
the necessity of parting with them. He 
compares them to the rank growth of over 
fertile grounds; he acknowledges that al- 
though “now superstitious in the greater 
“part of the Christian world,” yet in their 
first original they sprang from “the strength 
“of virtuous, devout, or charitable aflec- 
“tion,” and “could not by any man be 
“justly condemned as evil.” In a word, 
his language regarding them comes to this: 
that the Church is fallen and become un- 
worthy of them, instead of their being in 
themselves unmeet for the Church. 

Nor can such sentiments on his part be 
summarily disposed of by calling them 
“errors of that day” relics of Romanism, 
“not yet thoroughly purged out.” For, as 
we have had occasion more than once to 
remark, Hooker’s bias by education and 
society, the bias “of the day” as it was 
likely to influence him, lay quite on the 


74 ἘΣ, P. V. lxvi. 7. 


On those Rites which are as Sacraments. 


t 


j other side. 


[EpiToR’s 


Every sentiment like that just 
quoted was a return to something which 
had grown out of fashion, an attempt, if the 
expression may be allowed, to “lock the 
wheel” of extreme innovation. It is cer- 
tain that the divines most approved in 
Hooker’s time go far beyond him in a seem- 


ling willingness to explain away every 


thing of deeper meaning in Church servi- 
ces. The common topics of Jewel for ex- 
ample, and Cranmer, when they treat of 
ceremonies, are the supposed origination of 
some of them from heathen or Jewish cus- 
toms, or from mere childish fancy ; the ab- 
solute indifferency of those even which 


| are more properly Christian ; and the arbi- 


trary power of national churches over them, 
which they press, not in the guarded tone 
of our thirty-fourth articte, but without any 
kind of scruple or remorse. We no where 
find in the Eeclesiastical Polity such con- 
{emptuous mention of the old usages of the 
Church, as in that writer, who being asked 
by a Romanist, how he could prove from 
St. Augustine, that altars might be pulled 
down, and vows of poverty disallowed, as 
also the keeping of Lent and the use of con- 
secrated oil, made this short reply, “ His 
“altars, his vows, his Lents, and his oils, be 
“ answered sufficiently otherwheres.” How 
different from Hooker, who earnestly be- 
speaks our reverence for primitive ordinan- 
ces, not only “as betokening God’s great- 
“ness and beseeming the dignity of reli- 
“ sion,” but also “ as concurring with celes- 
“tial impressions in the minds of men : a 
phrase which implies that such ordinances 
may be real means of sundry graces, though 
not of those vital graces which are appro- 
priate to the two blessed Sacraments; nor 
of any graces, certainly, or by virtue of ex- 
press promise. 

The truth is, Hooker’s notion of ceremo- 
nies appears to have been the legitimate 
result of a certain high and rare course of 
thought, into which deep study of Christian 
antiquity would naturally guide a devout 
and reflective mind. The moral and devo- 
tional writings of the Fathers shew that they 
were deeply imbued with the evangelical 
sentiment, that Christians as such are living 
in a new heaven and a new earth ; that to 
them “old things are passed away,” and 
“all things are become new;” that the 
very inanimate creation itself also is “ de- 
“livered from the bondage of corruption 
“into the glorious liberty of the children of 
“God.” Thus in a manner they seem to 
have realized, though in an infinitely high- 
er sense, the system of Plato: every thing 
to them existed in two worlds: in the world 
of sense, according to its outward nature 
and relations; in the world intellectual, ac- 
cording to its spiritual associations. And 
thus did the whole scheme of material 
things, and especially those objects in it 


4 


S 


, 


{ 


-_ 


- ἐ χῃρηίβ of Divine service ;” the cross is “a 


; 


Prerace.] Ceremonies, a Part of the Church’s Spiritual Sacrifice. 


which are consecrated by scriptural allu- | 
sion, assume in their eyes a sacramental or 
symbolical character. 

This idea as it may serve to explain, if 
not to justify, many things, which to mod- 
ern ears sound strange and forced in the 
imagery of the Fathers and in their inter- 
pretations of Scripture ; so it may be of no 
small use in enabling us to estimate rightly 
the ceremonials of the Church. The pri- 
mitive apostolical men, being daily and 
hourly accustomed to sacrifice and dedicate 
to God even ordinary things, by mixing 
them up with Christian and heavenly asso- 
ciations, might well consider every thing 
whatever as capable of becoming, so far, a 
mean of grace, a pledge and token of Al- 
mighty presence and favour: and in that 
point of view might without scruple give 
the name of μυστηρία or sacraments to all 
those material objects which were any how 
taken unto the service of religion: whether 
by Scripture, in the way of type or figure ; | 
or by the Church, introducing them into her | 
solemn ritual. In the writings of St. Cy-! 
prian , for example, {o go no further at 
present, we have the homer full of manna, 
gathered by each of the Israelites, denom- 
nated “the sacrament of Christ’s equal 
‘and impartial grace ;” the words of the 
Pater noster, considered as meaning far 
more than at first meets the ear, are 
“the sacraments of the Lord’s Prayer ;” 
the Church’s rule for keeping Easter, with 
many other like points, are so many “ sacra- 


“sacrament of salvation ;’? St. Cyprian, 
having collected a number of what would 
now be called fanciful allusions, to console 
and encourage certain martyrs in their suf 
ferings, is thanked by those martyrs for 
“his constant care to make known by his 
“treatises hidden and obscure sacraments.” 
In these and innumerable similar applica- 
tions of the term, it will perhaps be found 
that such words as “ figure,” “ symbol,” | 
“emblem,” do by no means come fully up to 
the force annexed to it by the Church and 
ecclesiastical writers. God Ἐπ ευτι τῆ 
was so much in all their thoughts, that 
what to others would have been mere sym- 
bols, were to them designed expressions of 
His truth, providential intimations of His 
will. In this sense, the whole world, to 
them, was full of sacraments. 

No doubt such a view as this harmoni- 
zes to a considerable degree with Platon- 
ism; no doubt, again, it has much in com- 
mon with the natural workings and aspira- 
tions of poetical minds under any system of 
belief. Still, should it appear, on fair in- 
quiry, to have been very early and very 
generally diffused ; should we find uncon- 
scious disclosures of it among Christian in- 


7 Ed. Baluz. p. 157 ; 206; 144; 159; 161. 


xlv 


terpreters and moralists quite down from 
St. Clement and St. Ignatius ; these things 
would seem to indicate that it may have 
been a real part of the very apostolical sys- 
tem ; grounded as it plainly might be on 
such scriptures as were just now mentioned. 

Thus then we seem fo discern a kind of 
theory, silently pervading .the whole lan- 
guage and system of the Church, much to 
this effect : that whereas all sensible things 
may have other meanings and uses than 
we know of; spiritual and heavenly rela- 
tions, associations, resemblances, apt to as- 
sist men in realizing Divine contempla- 
tions; the Church (no one of course can 
say how far by celestial guidance ait first) 
selected a certain number and order of sen- 
sible things; certain actions of the body, 
such as bowing at the name of Jesus, and 
turning towards the east in prayer ; certain 
forms of matter, such as the cross and 
ring ; generally or always significant in 
themselves, and very instructive, one might 
almost say needful, to children and men of 
childlike understanding and knowledge ; 
such things as these the Church of God 
instinctively selected for her ceremonies, 
and combined them by degrees into an or- 
derly system, varying as circumstances 
might require in different dioceses, but ev- 
ery where constituting a kind of perpetual 
sacrifice ; offering to the most Holy Trinity 
so many samples (if we may so call them) 
or specimens of our common hourly actions, 
and of the material objects in which we are 
most conversant, as tithes are a sample and 
specimen of our whole property, and holy- 
days, of our whole time: likely, therefore, 
as tithes and holy-days are, by devout 
using to bring down a blessing on the 
whole. 

Hence it would follow, that those frag- 
ments of the primitive ritual, which are 
still, by God’s providence, allowed to_re- 
main amongst us, are to be cherished as 
something more than merely decent and 
venerable usages. They are authorized 
perchance divinely authorized, portions of 
the Church’s perpetual spiritual sacrifice ; 
and the omission of such ceremonies, how 
imperative soever on individuals, acting by 
authority of their own particular church, 
must needs bring a grave responsibility on 
the churches themselves which may at any 
time direct such omission. Unquestiona- 
bly circumstances might arise to justify 
them, such as are mentioned in the short 
discourse on ceremonies prefixed to our 
Common Prayer : but the burden of proof 
in every case would lie on those omitting, 
not on those retaining the usage. 

It is not affirmed that this view of Church 
ceremonies isany where expressly set down 
either by Hooker or by his guides, the early 
Fathers. But surely something like it lies 
at the root of their mystical interpretations 


xlyi 


of Scripture, and of their no less mystical 
expositions of many portions of their ritual. 
Nay, it may have given many hints towards 
the framing that ritual itself} as far as we 
can judge of it after so many transforma- 
tions. Surely also, on this point, as on 
many others, Hooker’s sympathy with the 
fourth century rather than the sixteenth is 
perpetually breaking out, however chasten- 
ed by his too reasonable dread of supersti- 
tion. 

Fasting, which may in some respects 
very well stand for one of the sacramentals 
just mentioned, affords a very prominent 
and decisive instance. For although the 
Church of England, by God’s favouring 
providence, has retained the primitive sys- 
tem of fasting in greater perfection than 
any other among those bodies which have 
come to be separated from the Roman com- 
munion; yet even here also, at a very early 
period of the reformation, that evil tenden- 
cy began to be disclosed, which in our 
days, we see, has led too generally to the 
undisguised abandonment of this part of 
Christian discipline. Now the Querimonia 
Ececlesie, which for reasons above stated 
may be regarded as a kind of exponent of 
the views of Hooker and his school in the- 
ology, expatiates, as one of its leading top- 
ics, on the prevalent neglect of Church 
fasts, and the revival of Aerius’ error in 
the reformed Churches. It should seem 
that the Utilitarians of those days could 
only imagine one moral use of fasting: 
they could not approve of it as a periodi- 
cal expression of penitence, or as helping to 
withdraw the mind from earth, and supply 
it with heavenly contemplations. Conse- 
quently, prescribed universal fasts were to 
them unmeaning superstitions. And the 
result was, as Hooker not obscurely hints 76, 
and the writer of the Querimonia more 
openly affirms, that among protestants re- 
ligious abstinence was becoming rather 
discreditable than otherwise. Here we 
seem to perceive the reason why Hooker 
thought it needful in his fifth book to go 
so far back in vindication of fasting itself. 
And we know that his course of life bore 
continual witness to his deep sense of the 
importance of that duty. 

He differs indeed from the writer of the 
Querimonia, as to the apostolical institu- 
tion of Lent. The pamphlet is very full 
for the affirmative; but the Ecclesiastical 
Polity says, “It doth not appear that the 
* Apostles ordained any set and certain 
“ days to be generally kept of all.” This is 
noted here by the way, as decisive against 
making Hooker responsible for the Queri- 


76 ἘΣ. P. V. 2. Ixxii. “ΤῊ world being bold to 
“surfeit doth now blush to fast, supposing that 
«men when they fast, do rather bewray a disease, 
“ than exercise a virtue.” 


Hooker on Church Fasts: Institution of Lent. Aerius and Beza. [Ἐπεὶ ΤῸ ΒΒ 


monia, as the authors of the Christian Let- 
ter tried to do; unless we suppose him to 
have changed his opinion about Lent be- 
tween 1592, the date of the Querimonia, 
and 1597, when the fifth book was publish- 
ed. This, however, is no difference in prin- 
ciple, since both agree in adopting St. Au- 
custin’s rule, that what is universally ob- 
served in the Church, yet not commanded 
in Scripture nor in any general council, — 
cannot well be of less than apostolical ori- 
gin. The variance therefore about Lent 
amounts only to this; that the Querimonia 
considers the historical evidence sufficient 
to prove reception by the whole Church, 
Hooker not so. 

There is another branch of the same sub- 
ject, on which their agreement is more com- 
plete: though here also the anonymous an- 
thor speaks out rmore clearly sentiments, of 
which Hooker, coming after, is content to 
imply rather than express his approbation. 
In each we find a parallel between the here- 
sy of Aerius on fasting, and the low dispar- 
aging notions of that duty, becoming at that 
time prevalent among many Protestants. 
‘This comparison is distinctly made in the 
Querimonia, as indeed there was ample 
reason: Beza having gone so far, in one of 
his tracts against Saravia, as to take part a- 
vowedly with Aerius, and endeavour to ex- 
culpate him from the charge of heresy. The 
controversy having proceeded so far, it is 
obvious that Hooker, writing as he does of 
Aerius, must have had an eye to Beza as 
well as to Cartwright. Evidently his wish 
was to hold up Aerivs as a warning in ter- 
rorem to Protestants generally, so far as 
they were tempted to fall into errors like 
his: only to make the warning more impar- 
tial and instructive, he subjoins tacitly, and 
by implication, another and an opposite par- 
allel, viz. between the error of Tertullian in 
his Montanizing days, and some errors of 
the church of Rome in her rules on the sub- 
ject of Fasting. 

The last thing now to be observed in this 
very important portion of Hooker’s Trea- 
tise, is the thorough practical good sense 
which the conclusion of it evinces. Among 
other benefits of fasting he enumerates the 
following; “ That children, as it were in 
“the wool of their infancy dyed with hard- 
“ness, may never afterwards change colour ; 
“that the poor, whose perpetual fasts are of 
“necessity, may with better contentment 
“endure the hunger, which virtue causeth 
“others so often to choose,” &c. This is a 
specimen of the way in which Hooker, in 
the midst of his lofty and sometimes subtle 
speculations, observed and entered into 
men’s daily pursuits and feelings; how he 
contrived (if one may so speak) to know 
what all sorts of persons are really about: a 
roerit the more needful to be remarked in 
him, as it is one for which his readers and 


* 


PREFACE.] 


the readers of his Life have generally been | churches, church lands, and tithes. 
apt to give him but little credit; but, cer- | 


tainly, one of the highest merits which can 
be attributed to a practical divine, and not 
one of the least rare. 
unlearned persons, who read merely for 
practical improvement, this is what will ever 
give Hooker a peculiar value, as compared 
with many of no small name in theology ; 

vith Hall for instance, with Barrow, or with 
Warburton. He enters into the real feel- 
ings of men, and balances the true relative 
importance of things, ina manner which no 
depth of learning, or power of language, no 
logical or rhetorical skill could insure ; and 
without which, to persons of the description 
now mentioned, no talent or energy can 
make theology interesting. 

On festival days the opinion of Hooker is 
well known. He urges the perpetual ob- 
servance of the Lord’s day (carefully separa- 
ting from it the name of Sabbath) on a mix- 
ed ground of ritual and of moral obligation ; 
considering the general requisition of natu- 
ral piety to be determined to a seventh part 
of time by the Decalogue. For saints’ days 
again he regards the same obligation as be- 
ing in like manner determined, not only by 
God’s own voice, but by the authorized le- 
gislation of His Church. Praise, Bounty, 
and Rest, according to the law of nature, 
and the analogy of holy Scripture, consti- 
tute the proper elements of each kind of fes- 
tival. ‘Thus diametrically are the views of 
Hooker opposed, on the one hand, to the 
profane and insolent indifference of some 
following generations towards all festivals 
but Sunday ; on the other, to the affectation 
of respect, almost more insolent and profane, 
which some persons are in the habit of be- 
stowing on the Sunday itself. The rest of 
that blessed day is now too commonly en- 
forced on reasons of mere economy and ex- 
pediency, far indeed removed from Hooker’s 
representation of it as a sacrifice of one- 
seventh part cf our time to God; just as in 
those days to such a degree had popular 
opinion swerved from the primitive rules, 
that many, and ameng them even a writer 

_ in our own Homilies, were fain to plead, in 
behalf of fasting, the supposed preservation 
of pasturage, and encouragement of fishe- 
ries 7, instead of simply referring the duty 
to its own high and spiritual grounds. Ad- 
mirable as these two chapters are through- 
out, in no respect do they call for more at- 
tentive consideration, than as a melancholy 
testimony to the total decay of religion 
properly so called, i. 6. of the service of God, 
in an age so boastful of its own religion as 

_ the present. 

Another developement of the same prin- 
ciple occurs, in passing from the considera- 
tion of festivals and fasting days to that of 


77 Compare Εἰ. P. V. Ixxii. 1, 


In the eyes of plain | 


On Church Property, and the Sacrilege of reswming it. 


xlvii 


Hook- 
er evidently delights in resting the claim of 
both on one and the same ground of natural 
piety, warranted rather than expressly or- 
dained by the Gospel of Jesus Christ. “Sith 
“we know ® that religion requireth at our 
“hands the taking away of so great a part 
“of the time of our lives quite and clean 
“ from our own business, and the bestowing 
“ of the same in His ; suppose we that noth- 
“ ing of our wealth and substance is imme- 
“ diately due to God, but all our own to be- 
“ stow and spend as ourselves think meet ? 
“ Are not our riches as well His, as the days 
“ of our life are His?” A tenth of our sub- 
stance, no less than a seventh of our time, 
is, in Hooker’s judgment, part of the grand 
sacrifice which we all owe to God continual- 
ly, and the payment whereof is the great 
business of our lives. 

Again; whatever has been once so dedi- 
cated, be it land, or house, or treasure, or 
church furniture, that Hooker regards as 
absolutely devoted and inalienable. The di- 
verting it wilfully away from sacred purpo- 
ses he deems no less than plain sacrilegious 
impiety: the same kind of sin as profaning 
holy days; or as if a clergyman should a- 
bandon God’s special service, and try to be- 
come a mere layman again, after his solemn 
vow of dedication to the altar. It is very 
observable on what principle Hooker de- 
fends the English reformation from this 
charge of sacrilege, to which it would seer 
at first sight liable, on account of the un- 
sparing plunder of monastic property. He 
is far from acquiescing in the ordinary polit- 
ical plea of “ changed circumstances,” “com- 
parative uselessness,” and the like. His 
sentence (right or wrong) is, that the prop- 
erty in question was never, strictly speaking, 
clerical. He professes it not to be his 
meaning “to make the state of bishopric 
“and of those dissolved companies” (the mo- 
nasteries) “alike; the one no less unlawful 
“to be removed than the other. For those 
“yreligious persons were men which follow- 
“ed only a special kind of contemplative life 
“in the commonwealth, they were not prop- 
“erly a portion of God’s clergy, (only such 
“amongst them excepted as were also 
“priests,) their goods (that excepted which 
“they unjustly held through the Pope’s 
“usurped power of appropriating ecclesias- 
“tical livings unto them) may in part seem 
“to be of the nature of civil possessions, held 
“by other kinds of corporations, such as the 
“city of London hath divers. Wherefore, 
“as their institution was human, and their 
“end for the most part superstitious, they 
“had not therein merely that holy and 
“Divine interest which belongeth unto 
“ Bishops, who being empl ed by Christ in 
“the principal service of His Church, are 


73 Vi. lxsixs Ἱ᾿ 


xlvili 


“receivers and disposers of his patrimony,... 
“which whosoever shall withhold or with- 
“draw at any time from them, he undoubt- 
“edly robbeth God Himself.” Accord- 
ing to this statement, the goods of the reli- 
gious houses under Henry VIII. were lay 
corporate property, forfeited (as was judg- 
ed) by abuse. ΤῸ resume it, therefore, 
and apply it to other lay purposes, might be 
dishonest or arbitrary, but could not well be 
sacrilegious. Should thisview appear par- 
adoxical, it will but the more amply illus- 
trate Hooker’s deep conviction of the impie- 
ty of alienating things once hallowed. 
That being eranted, the following dilemma 
ensued. He must either expressly condemn 
a principal part of the settlement at the re- 
formation in England, confirmed and car- 
ried on as it had been by subsequent mon- 
archs; or else aes he chose to do) must 
deny the sacredness of the confiscated prop- 
erty. So evident to Hooker’s mind was the 
proposition, that whatever has been once 
dedicated to Almighty God can never cease 
to be His, but by His own cession. 

It is but a continuation of the same pro- 
cess of thought, where Hooker expresses 
his sense of the real sanctity of consecra- 
ted places, and his horror at the hard and 
profane notions of the Brownists or Inde- 
pendents on that subject, which were just 
then beginning to prevail among some 
ofthe reformed, though far from the alarm- 
ing acceptance which they find at present. 
And again, where he dwells so long and so 
earnestly on the great mistake which the 
Puritans committed in their estimate of the 
relative importance of the parts of public 
service ; where he shews himself'so full of 
regret at their presumption in undervaluing 
scriptures and written prayers, and their 


fond superstition in reckoning sermons 
“only the quick and forcible Word of 


“ God ®°:” wherever, in short, he inculeates 
more or less directly the momentous truth, 
that achurch is a place of solemn homage 
and sacrifice, not only nor chiefly a place 
of religious instruction: a place of super- 
natural even more than of moral blessings. 
For although he disclaims the existence of 
any sacrifice, properly so called, in the rit- 
ual of the Church, it is clear enough that 
this expression must be restrained to expia- 
tory sacrifices. "Take the word sacrifice in 
its other senses, for eucharistical or peni- 
tential homage, and it is very plain that by 
Hooker’s own account, prayers, tithes, fes- 
tival days, church ceremonies, are so many 
sacrifices, truly and properly so called. 


Ἴ9 ἘΠ, P. VII. xxiv. 23. Contrast with this, 
Cranmer’s Answer to the Devonshire Rebels, art. 
xiv. vol. ii. p. 242. And voli. p. 319, where he 
silently sanctions Henry the Eighth’s usurpations, 
not only of monastic but of cathedral property. 

80 ΤΣ, Ῥ, V. xxii. 10. 


Hooker on the Rule of Faith, and on the Covenant of Grace. 


[Epi ron’s 


Nay, the very establishment of a national 
church, instead of being merely, as modern 
theorists hold, a national expedient for secu- 
ring instruction to the people, ought also 
on Hooker’s principle to be regarded as a 
grand public sacrifice: a continued act of 
religious worship and homage, offered to 
God on the part of kings and states. 

So far, the Catholic Church has been 
considered as a channel of supernatural 
grace: in which light chiefly Hooker re- 
gards it all through the fifth book. Again, 
his doctrine concerning the Church, consid- 
ered as a witness to the truth, that is to say, 
in her relation to the rule of faith, may be 
found at large in the three first books. His 
principle is that of the sixth article of our 
Church, so admirably developed by Laud 
in his conference with Fisher: viz. that in 
doctrines supernatural, holy Scripture is 
paramount and sole: reason and Church 
authority coming in as subsidiary only, to 
interpret Scripture or infer from it; but in 
no such point ever claiming to dictate posi- 
tively where Scripture is silent ®!. Neyer- 
theless they teach, that in regard of rites 
and customs, which are a sort of practical 
deductions from truth supernatural, apostol- 
ical tradition, derived through Church re- 
cords, if any can be proved really such, must 
be of force no less binding, than if the same 
were set down in the very writings of ihe 
Apostles. “ For both,” says Hooker, “ be- 
“jing known to be apostolical, it is not the 
“manner of delivering them unto the Church, 
“but the author from whom they proceed, 
“which doth give them their force and 
Creal: 

On Hooker’s doctrine concerning the coy- 
enant of grace, a very few words must here 
suffice. His compositions on that subject 
are mostly of an early date, when, as Tee 
been exemplified, he hardly seems to have 
acquired the independence of thought, 
which appears in the Polity. And the 
writer to whose interpretations he had been 
taught to defer most constantly, and with 
deepest reverence, undoubtedly was St. 
Austin. In treating of justification, his 
great care was, of course, to exclude all 
notion of merit: of merit, i. e. as a ground 
of dependence, not as a qualification for 
supernatural blessings, divinely given to 
the baptized as members of Christ, for in 
that sense he himself allows the name and 
hints no ambiguous censure on the aflecta- 
tion of shrinking from it, sanctioned as it is 
by the constant use of antiquity®. This 


81 See especially, i. 14. 

aE. P. V. 72.9. “I will not dispute... 
“whether truly it may not be said that penitent 
“ both weeping and fasting are means to blot out 
“sin, means whereby through God’s unspeakable 
“and undeserved merey we obtain or procure to 
‘ourselves pardon, which attainment unto any 
“« gracious benefit by him bestowed the phrase of 


J 


Ἴ 


{ 


PREFACE.] 


exclusion of our own desert he represents, 
as many writers before and since have 
done, by the things which Christ did and 
suffered being imputed to us for right- 
eousness: and in this sense earnestly 
presses against the schoolmen and the 
council of Trent, that justifying righteous- 
ness is not inherent. But whilst he thus 
separates justification from sanctification 
in re, he is careful (plainly with an eye 
to Antinomian abuse) to maintain that the 
two are always united in tempore. “The 
“Spirit, the virtues of the Spirit, the ha- 
“bitual justice, which is engrafted, the ex- 
“ternal justice of Jesus Christ which is 
“ imputed, these we receive all at one and 
“ the same time ; whensoever we have any 
“of these, we have all; they go togeth- 
“er®?.” He allows that the word justifica- 
tion is sometimes used (e. g. by St. James) 
so as to imply sanctification also ; that in 
this sense we are justified by works and 
not by faith only ; and that this is essential 
and inseparable as a result and evidence 
of the former; so that however “4 by the 
“one we are interested in the right of in- 
“heriting,” yet without the other we must 
not look to be “ brought to the actual posses- 
“ sion of eternal bliss.” On the whole, the dif- 
ferences, which at first sight would appear 
considerable, between Hooker’s teaching, 
and that of Bishop Bull on this subject, 
will be found on examination rather verbal 
than doctrinal: turning upon their use of 
certain modes of expression, and upon their 
interpretation of particular texts, rather 
than on their conceptions of the process it- 
self and order of Divine mercy in the sal- 
vation of sinners. Hooker, for instance, 
adopts without scruple the phrase of Christ’s 
imputed righteousness: which Bull disa- 
vows and argues against as unscriptural. 
Hooker again reconciles St. James with St. 
Paul by making the one speak of the right- 
eousness of justification, the other of that 
of sanctification: a distinction which seems 
to correspond nearly with the first and sec- 
ond justification of some other protestant 
commentators, and is disapproved by Bull, 
whose mode of harmonizing the two Apos- 
tles is to shew, that the works rejected by 
St. Paul are not Christian works, not those 
required by St. James, but that these on 
the contrary are included in St. Paul’s 
faith; as all right principles include and 
imply corresponding practice, when occa- 
sien arises. But since Hooker on the one 
hand makes the two justifications which he 
insists on inseparable and contemporane- 
ous; and Bull, on the other, disclaims with 
all possible earnestness all notion of con- 
dignity, in faith alike and in works, and in 


“antiquity useth to express by the name of mer- 
“it.” Comp. Disc. of Justification, 4 21. 

83 Disc. of Justif. § 21. 

84 Thid. § 6. 

Vou. I. 4 


Hooker compared with the Lambeth Articles, 


xlix 


every thing else that is ours; it should 
seem that, really and practically, there is 
no such great difference between them. 

With regard to the points usually called 
Calvinistic ; Hooker undoubtedly found the 
tone and language, which has since come 
to be characteristic of that school, common- 
ly adopted by those theologians, to whom 
his education led him as guides and models; 
and therefore uses it himself, as a matter 
of course, on occasions, where no part of 
Calvinism comes expressly into debate. 
It is possible that this may cause him to 
appear, to less profound readers, a more 
decided partizan of Calvin than he really 
was. At least it is certain that on the fol- 
lowing subjects he has avowed himself de- 
cidedly in favour of very considerable mod- 
ifications of the Genevan theology. First, 
of election; the very ground of his origi- 
nal controversy with Travers was his ear- 
nestly protesting, in a sermon at the Tem- 
ple, agamst irrespective predestination to 
death: a protest which he repeated in the 
Ficelesiastical Polity 85: and afterwards 
drew out at large in the fragment of an an- 
swer to the Christian Letter. The sum of it 
“js this: “The nature of God’s goodness, 
“ihe nature of justice, and the nature of 
“ death itself, are all opposite to their opin- 
“ion, if any will be of opinion, that God 
“hath eternally decreed condemnation with- 
“ out the foresight of sin as a cause. The 
“place of Judas was locus suus, a place of 
“his own proper procurement. Devils 
“were not ordained of God for hell-fire, 
“but hell-fire for them; and for men so far 
“as it was foreseen that men would be like 
“them.” 

But the extent to which, on this and some 
other topics, Hooker was willing to admit 
modifications of Calvinism, may be judged 
of accurately by the conclusion of the frag- 
ment just quoted, which consists of eight 
propositions, so worded, as to shew clearly 
that they are altered from the farnous arti- 
cles of Lambeth; so that on comparing the 
two, the degrees by which»Hooker stop- 
ped short of extreme Calvinism will become 
apparent even to the very eye. Now the 
first article of Lambeth affirms eternal pre- 
destination and reprobation both: Hook- 
er’s, predestination only, omitting all men- 
tion of reprobation. The second Lam- 
beth article is not only negative, denying 
the foresight of any good in man to have 
been the ground of predestination to life ; 
but also affirmative, that its only ground is 
the will of the good pleasure of Ged: Hook- 
er omits the affirmative part, and sets down 
the negative only. The third Lambeth ar- 
ticle states the number of the elect to be 
definite and certain, so that it can be neither 
increased nor diminished: Hooker, far less 


85 V, xlix. 3. 


1 on the Calvinistic Points, especially Perseverance. 


hard and peremptory in tone, says, “To 
“him the number of his elect is definitely 
“known.” The fifth pair of articles re- 
lates to perseverance in grace, and presents 
so remarkable a difference, that it may be 
right to insert both here, for avoiding of 
apparent or inadvertent misrepresentation. 


Lambertn Art. 5. 
Vera, viva, justificans, 
fides, et Spiritus Dei 
sanctificans non extin- 
guitur, non excidit, non 
evanescit in electis aut 

finaliter aut totaliter. 


Hooker. 

That to God’s fore- 
known elect, final con- 
tinuance of grace is 
given. 


It could hardly be without meaning, that 
he omitted those expressions of the article, 
which seemed to imply that justifying faith 
and sanctification, where real, must of 
course be indefectible. Yet this of all the 
tenets, commonly designated as Calvinis- 
tic, was that which in his earlier produc- 
tions he seems to maintain with least hes- 
itation. For example; in the sermon on the 
Certainty and Perpetuity of Faith; “In this 
“we know we are not deceived, neither can 
“we deceive you, when we teach that the 
“faith whereby ye are sanctified cannot fail ; 
“it did not in the prophet, it shall not in 
“you.” Also (inter alia) in the Discourse of 
Justification 86 ; “If he which once hath the 
“Son, may cease to have the Son, though 
“it be for a moment, he ceaseth for that 
“moment to have life. But the life of them 
“which have the Son of God is everlast- 
“ing in the world to come. Because as 
“Christ being raised from the dead dieth 
“no more, death hath no more power over 
“ Him ; so justified man, being allied to God 
“in Jesus Christ our Lord, doth as neces- 
“ sarily from that time forward always live, 
“as Christ, by whom he hath life, liveth 
“always 87? And even in the Ecclesias- 
tical Polity®® he uses the following strong 


86 ὃ 26. In these, (by the way,) asin all Hook- 


er’s earlier works, it is observable that he employs 
undoubtingly the phraseology appropriate to the 
Christian covenant to express the spiritual con- 
dition of Jews and Patriarchs: just as Bishop 
Jewel and others continually affirm the spiritual 
graces of the Sacraments to have been the por- 
tion of such as Abel, Abraham, or David, as 
truly as of the saints of the new covenant. 
This was one dogma of the school of extreme pro- 
testantism, from which Hooker began afterwards 
gradually to withdraw himself: and as a symptom 
of his domg so may be remarked, that in no part 
of his dissertation on Sacraments in the fifth book 
of the Ecclesiastical Polity does he argue at all 
from this supposed identity of the Jewish with the 
Christian Sacraments; rather his whole train of 
thought is such as strictly to confine the sacra- 
mental grace of Christ to the heavenly kingdom 
which He set up after His incarnation. 

87 Comp. De Peccat. Merit. &c. i. 26, 27. t. 
x.p.15. 

88 V. lvi. 11. 


[Eprror’s 


expressions concerning a believer's first 
participation of Christ’s grace. “The first 
“thing of his so infused into our hearts is 
“the Spirit of Christ: whereupon ... the 
“rest of what kind soever do both neces- 
“ sawily depend and infallibly also ensue.” 
It is not quite clear why a person holding 
such an opinion as this should scruple to 
receive the fifth Lambeth Article: yet 
Hooker it seems had such a scruple 89, 
It may be, that when he came to weigh 
more exactly his own doctrine of the Sac- 
raments, he felt that it could not well stand 
with the supposed indefectibility of grace. 
For how could or can any person, behold- 
ing what numbers fall away after Baptism 
hold consistently on the one hand, that rea 
sanctifying grace can never be finally for- 
feited ; on the other, that it is given at Bap- 
tism ? which latter, Hooker unquestionably 
holds: for these are his words 8; “Bap- 
“tism is a sacrament which God hath insti- 
“tuted in his Church to the end that they 
“which receive the same might thereby be 
“incorporated into Christ, and so through 
“his most precious merit obtain as well 
“that saving grace of imputation which 
“taketh away all former guiltiness, as also 
“that infused Divine virtue of the Holy 
“Ghost which giveth to the powers of the soul 
“their first disposition towards future new- 
“ness of life.” This is one passage among 
many attributing to baptism when not un- 
worthily received, and therefore in all cases 
to infant baptism, no less than justifying or 
pardoning grace, together with the first in- 
fusion of that which sanctifies. It is for 
those who suppose the writer an uncompro- 
mising Calvinist, to explain how these rep- 
resentations can be reconciled with Calvin’s 
doctrine, of the absolute perpetuity of justi- 
fying and of the first sanctifying grace. It 
is not here meant to deny that such recon- 
ciliation may be possible: but the Editor 
has never yet met with it. And until some 
way be discovered of clearing up this diffi- 
culty, it will be at least as fair in the ad- 
vocates as they are called of free-will, to 
quote Hooker’s doctrine of the sacraments, 
as in predestinarians to insist on his doc- 
irine of final perseverance. The rather, as 
the next, the sixth Lambeth article, which 
lays it down that all truly justified souls 
have full assurance of faith concerning their 
own pardon and salvation; this article is 
totally omitted by Hooker; no doubt for 
the same kind of reasons as induced him, 


89 In which he would be confirmed by that 
writer of whom among human authorities he 
speaks most highly, St. Augustin: who undoubt- 
edly held baptismal justifying grace, and as un- 
doubtedly considered it as capable of forfeiture ; 
ascribing perseverance to a supervening special 
gift. See De Corrept. et Grat. c. 18—21. t. x. 
759. ; 

90 K.P. V. 1χ. 2. 


Prerace.| Result of Hooker's Theology, immediate and subsequent. li 


writing on the Certainty and Perpetuity of 
Faith, to make so large allowance for the 
little understanding men have of their own 

iritual condition. The modifications of 

e three remaining articles are much less 
considerable ; they are, first, “that inward 
“ orace whereby to be saved is deservedly 
“not given to all men:” where the word 
“deservedly” is an insertion of Hooker’s, 
anxious to counteract all notions of arbi- 
trary punishment. Secondly, that “no man 
“can come to Christ, whom God by the 
“inward grace of his Spirit draweth not.” 
Hooker contents himself with this anti- 
Pelagian proposition: whereas the Lam- 
beth divines added, “Not all men are 
“drawn by the Father to come to his 
“Son.” Next, whereas they nakedly af- 
firm, “It lies not in the will or power of 
“each individual to be saved or lost:” 
Hooker, charitably and cautiously, guards 
the assertion ; “It is not in every, no, not 
“in any man’s own mere ability, freedom, 
“or power, to be saved; no man’s salva- 
“tion being possible without grace.” And 
lastly, he adds a distinct reserve in behalf 
of the claim of practical obedience on ev- 
ery soul of man. “God is no favourer of 
“sloth ; and therefore there can be no such 
“absolute decree touching man’s salva- 
“tion as on our part includeth no neces- 
“sity of care and travail.” On this there 
is a deep silence in the Lambeth proposi- 
tions. 

So much for the points which it was con- 
sidered material to enumerate, as best ex- 
emplifying the gradual but decisive change 
which English theology underwent in the 
hands of Hooker. The results of his pub- 


lications were great and presently percep- | 


tible: a school of writers immediately sprung 
up, who by express reference, or style, or 
tone of thought, betray their admiration of 
Hooker; Covel, Edwin Sandys, Field, Ra- 
leigh *!, and others; and what was infinite- 


91 The following sentences from the History of 
the World, which must have been finished be- 
fore 1615, may serve fo illustrate this observation. 
“This was the order of the army of Isracl, and 
“of their encamping and marching; the taber- 
“nacle being always set in the middle and centre 
“thereof. The reverend care, which Moses the 
“ Prophet and chosen servant of God had, in all 
“that belonged even to the outward and least 
“ὁ parts of the tabernacle, ark and sanctuary, wit- 
*nessed well the inward and most humble zeal 
“ borne towards God himself. The industry used 
“in the framing thereof and every and the least part 
“thereof; the curious workmanship thereon be- 
“ stowed ; the exceeding charge and expense in the 
“provisions ; the dutiful observance in the laying 
“up and preserving the holy vessels; the solemn 
“ removing thereof, the vigilant attendance there- 
‘on, and the provident defence of thesame, which 
‘all ages have in some degree imitated, is now so 
“ forgotten and cast away in this superfine age, by 
“ those of the Family, by the Anabaptists, Brown- 


ly more important, Hooker had his full 
share in training up for the next genera- 
tion, Laud, Hammond, Sanderson **, and 
a multitude more such divines; to which 
succession and series, humanly speaking, 
we owe it, that the Anglican church contin- 
ues at such a distance from that of Gene- 
va, and so near to primitive truth and apos- 
tolical order. ‘There have been and are 
those, who resort, or would be thought to 
resort, to the Books of Ecclesiastical Poli- 
ty, for conclusions and maxims very differ- 
ent from these. King James IL., it is well 
known, ascribed to Hooker, more than to 
any other writer, his own ill-starred con- 
version to Romanism: against which, nevy- 
ertheless, if he had thought a little more 
impartially, he might have perceived that 
Hooker’s works every where inculcate that 
which is the only sufficient antidote, respect 
for the true Church of the Fathers, as sub- 
sidiary to Scripture and a witness of its true 
meaning. And the rationalists on the con- 
trary side, and the liberals of the school of 
Locke and Hoadly, are never weary of 
claiming Hooker as the first distinct enun- 
ciator of their principles. Whereas, even 
in respect of civil government, though he 
might allow their theory of its origin, he 
pointedly deprecates their conclusion in fa- 
vour of resistance. And in respect of sac- 
ramental grace, and the consequent nature 
and importance of Church communion, 
themselves have never dared to claim sanc- 
tion from him. 

It is hoped that this republication of his 
remains, by making them in certain re- 


‘« ists, and othersectaries, as all cost and care bestow- 
“ed and had of the Church, wherein God is to 
‘be served and worshipped, is accounted a kind 
‘‘ of popery, and as proceeding from an idolatrous 
‘* disposition ; insomuch as time would soon bring 
“to pass (if it were not resisted) that God would 
“ be turned out of churches into barns, and from 
“ thence again into the fields and mountains, and 
“under the hedges; and the offices of the minis- 


.‘*try (robbed of all dignity and respect) be as con- 


“temptible as those places; all order, discipline, 
“ and church government, left to newness of opin- 
“ion and men’s fancies; yea, and soon after, as 
“many kinds of religions would spring up, as 
“there are parish churches within England ; 
“every contentious and ignorant person clothing 
‘his fancy with the spirit of God, and his imagi- 
‘nation with the gift of revelation; insomuch as 
“ when the truth, which is but one, shall appear 
“to the simple ‘multitude no less variable than 
‘ contrary to itself, the faith of men will soon af- 
“ter die away by degrees, and all religion be held 
“in scorn and contempt.” b. ii. c. 5. § 1. Else- 
where (c. 4. §. 4.) Sir Walter Raleigh quotes 
Hooker by name for his definition of law: one 
among the many incidental proofs of the great 
authority which Hooker’s work had acquired in so 
very few years. 

92 See especially Hammond, Works, το]. i. p. 
669; and Pierce’s Letter at the end of Walton’s 
Life of Sanderson. 


hi 


spects more accessible, will cause them to 
become more generally read and known : 
and surely the better they are known, the 
more entirely will they be rescued from the 
unpleasant association, and discreditable 
praise, just now mentioned ; the more will 
they appear in their true light, as a kind of 
warning voice from antiquity, a treasure of 
primitive, catholic maxims and sentiments, 
seasonably provided for this Church, at ἃ 
time when she was, humanly speaking, in 
a fair way to fall as low towards rational- 
ism, as the lowest of the protestant con- 
gregations are now fallen. Bold must he 
be who should affirm, that great as was then 
her need of such a defender, it at allexceeded 
her peril from the same quarter at the pres- 
ent moment. Should these volumes prove 
at all instrumental in awakening any of her 
children to a sense of that danger, and in 
directing their attention to the primitive 
apostolical Church, as the ark of refuge 
divinely provided for the faithful, such an 
effect will amply repay the Editor, not only 
for the labour of his task, which to one 
more skilful would have been comparative- 
ly nothing, but for that which must other- 
wise be always a source of some regret to 
him—the consciousness, namely, of having 


Claim of Hocker’s Theology to Attention. [Ep1Tor’s PREFACE. 


undertaken an office, for which in many re- 
spects he knew himself to be so very im- 
perfectly prepared. 

The chief circumstance important to be © 
stated on this reprint of the Edition of 1836 
1s, that the whole of the Dublin MSS. ὁ 
Hooker have been carefully collated for it 
a second time by Dr. Todd and Mr. Gib- 
bings: and all the resulting variations of 
any importance will be found inserted in 
their proper places. They have ascertained 
what it is on many accounts satisfactory to 
know: that the notes on the Sermon on 
Justification, supposed to. be Archbishop 
Ussher’s, and given as his in the former 
Edition, are unquestionably by another 
hand. Mr. Young of the College of Arms, 
has kindly revised the Pedigree of the 
Hooker family, and corrected it from docu- 
ments in the library of that institution : to- 
wards which object valuable information 
has been furnished by Mr. Dalton, of Dun- 
kirk House in Gloucestershire. The Editor 
gladly avails himself of this mode of ac- 
knowledging the obligation he feels to all 
these gentlemen for their valuable and 
friendly aid. 


March, 1841. 


APPENDIX TO ΡΛ ΝΟ: 


The Pedigree of δόντι, als Hooxer, of Exeter ; compiled from the Records of the College of Arms and other authorities. 


ARMS OF VOWELL, als HOKER, recorded in the Visitations of the county of Devon made in 1565 and 1572. Or, a fess vaire 
vaire between two lions passant guardant sable: quartering Druett, Kelly and Wilford. 
CREST, a hind statant or, carrying in her mouth a branch of roses argent, stalked and leaved vert. 


Ist wife. 2d wife. 
Alice, widow of John——John Vowell, als Hoker, of —= Alice, daughter and heir of Richard Druett, of 


Cole, of Topsham, co. the city of Exeter, gent. the city of Exeter, by Joan his wife, daughter 
Devon. and heir of John Kelly, esq., by Julian, one of 
the daughters and heirs of Robert Wilford, of 
| Oxenham, co. Devon, esq. 
1st wife. | 2d wife, 3d wite. 
Thomasin, married Christopher, eldest Alice, daughter of Robert Vowell, als Alice, daughter of——Aenes, daughter Jacobyn 
John Chaldon, of son, died sine prole. John Cole, of Hoker, eldest sur- Richard Drake, of | of John Dobell, of and 
Morton, co. Devon, Topsham, co. Devon. ~viving son and heir. the city of Exeter. Woodbridge, co. Margery. 
Ὁ ᾿ gent. Suffolk. 
¥ 
a | | “1st wife. | 2d wife. ip : Ϊ 
Richard, Anthony Vowell, Martha daur. o#—John Vowell, als Anastryce, daur. Roger Vowell, Sidwell married Anne Mary 
_ Alys, and als Hoker, died, Robert Toker, of | Hoker of the city of | to Edward als Hooker. John Monke, of | married married 
Lawrence, sine prole. the city of Exeter, | Exeter, gent., and Bridgman, ofthe -- Ottery, St. Mary, David John 
all died, gent. Chamberlain of the | city of Exeter. co. Devon. Wyndyat, Russell of 
sine prole. said city, 1565. | of the city Grantham, 
| | of Exeter. co. Line. 
| | | | | | | | Rea ede tea 
Robert Johan Thomas Alys Zachary Vowel als Grace, daur. of Magdalen Audrey RrcuHarp Hooker, borncire. 1553.=—Joan, daur. of Elizabeth 
Johan Toby married Hooker, rector of St. John Batishill of Thomas M. A. of Corpus Christi College, Ox- { John Church- married 
Margery 25 July, Michael Carliays, co. South Tawton, Mary ford: Rector of Drayton, Beauchamp, | man, of London, .... Har- 
Prothsaye 1580, Cornwall. Will dat. Executrix to her Peter co. Bucks, 1584: Master of the Tem- | Draper. vey, and 
to 2 July, 1637. Proved | husband, 1643. Amy ple, 1585: Rector of Boscombe, co. | Executrixtoand died in 
John at Exeter, 28th Jan. George Wilts, 1591, and Prebendary of Sarum. [ proved her hus- Sept. 1663, 
Travers. 1643. | John Vicar of Bishopsbourne, co. Kent, 1595, | band’s will, 1600. very aged. 
nn Dorothy Died 2d Noy. 1600, and was buried at | Remarried and 
Issue. Bishopsbourne. Will dated 26 Oct. | died in London 


and Pr. 3d Dec. 1600, at Canterbury. | soon afterwards. 


iF 2. 3. 4, 
dice, Cecily ie Ezekiel Charke,——Margaret, 

eldest dau. : married.... married Edward Ne- Rector of St. youngest 

died unmar- Chalinor of Chi- thersole, gent., at Bi- | Nicholas, Harble- | daughter. 
’ ried, 20 Dec. chester, co. Sussex, shopsborne, co. Kent, down, co. Kent. 
* Another MS. states her to 1649, and was and died 5. p. 23 March, 1600. 
be Martha, daughter of John buried at Chip- Ϊ 
parowe, by Grace, daughter stead, co. Sur- Ezekiel Charke, Rector of Waldron, — Sarah, a daur.: 
of Robert ‘Toker, of the city ᾿ rey, Ist Jan. co. Sussex—buried there 16th Dec. Executrix to married, 
(of Exeter. following. 1670. Will dated 14th Dec. 1670, | her husband and living 


eaconery of Lewes. ing a widow 1676. 


roved 28 same month, in the Arch- 1670, and liv- a widow 
1676. 


| 
Sarah, baptized at Waldron Ezekiel Charke, baptized 
4th Nov. 1658. at Waldron, 4th April, 1660. 


"To face p. lii. vol. 1.1 


ὯΝ ΝΣ. 


ἢ 


APPENDIX TO PREFACE.—No. 


II. 


Collation of the first edition of G. Cranmer’s Letter on the New Church Discipline with 
Walton’s edition, 1675. See in this edition, vol. ii. p. 60—66, 


Readings of first Edition. 


Pees, 1. 51. difidence . . .. . + « 
599, ] l.emprese . ... 2s 

=. 11, is mightily Ξ 

-Ἰ. 12. ἰο possess. . don τ ἐς 

ὙΠ Ἰ ἸΟΗΡ τς τ. dh et ας ie 

—— 1.20. workmen . 

— 1.21. they find . 

—— 1.31. cap fe surplice . 

—— |. 32. government then established 

— |. 36. in Latin 


600, 1. 13. desired of the common people ' 


---Ἰ. 17. acknowledging . ἘΝ" 
—— |. 24. further to proceed . : 
— |. 26. was in fact 

— |. 27.that undone . 


601,1. 6. outofapease cart. . 
—— |. 20. their entering = 3 
602,1. 4.prayers . . Pinions 
——|. 7. were they rather. : 
—l. 8.aloof β ἢ 


Pe SeaNGNOAth: ....:.. 
8.the Spirit... ς 
603, 1. 4, hath taken 
604, 1. 4. both lawful 
605, 1. 8. might so be salved 
— 1.16. erection ἦ 
:---- 0} 93. τὸ ἴδιον - wwe e 
606, ]. 9. they are not able 
—].10. with dislike . . is 
608, 1. 1. opento advantage . . 
— |. 6.somewhat overflow . 


—J.13.erection .... 
— |. 23. their sovereign . 
—_ 1. 37. or of innovation . 

—— |. 42. common people, judges 
COMA. for-want... .. . . 
—1.30.ofinfinte ..... 
—1.38.shod,girt. .... 
610,1. 6.what men... . 
Σ I. 10. but UU) eee ey 


[53] 


ἘΠῊΝ 8 (8 δ' τῷ ΚΑῚ ele 


@ —@ δ. νον 16-238 “le “Ye wre 


Readings of Walton. 


defiance 

impress 

did mightily 

possess 

if lost 

workman 

and they find 

the cap and surplice 
government established 
and in Latin 

desired by all the common people 
by acknowledging 

to proceed further 

was also in fact 

that to be undone 

out of a pease cart in Cheapside 
they entered 

prayer 

were they not rather 
aloof off 

as being loath 

that Spirit 

have taken 

is both lawful 

might be salved 
erections 

distraction 

that they are not able 
witha dislike 

open an advantage 

so often overflow’ 

and erection 

or their sovereign 

or innovation ; 
common people who are judges 
and for want 

of the infinite 

should be girt 

that what men 

but even things 


APPENDIX TO PREFACE.—No. ΠῚ. 


Memoranda for an Answer to the “Christian Letter,” omitted in the notes to 
this Edition’. 


Titlepage.] The title of my answere 
this. Τὸ the Penman of a Letter intitled 
Christian 3, [and published with his name 
against whome it is writ, ] in the name of cer- 
tain English Protestants. 

Ibid.] “Credo Apostolos nostros, nec 
“cum suspicerentur ab hominibus inflatos 
“ fuisse, nec cum despicerentur elisos. Neu- 
“tra quippe tentatio defuit illis viris; nam 
“et credentium celebrabantur preconio, et 
“ persequentium maledictis infamabantur.” 
Aug. Doct. Christ. iii. ο. 20. [t. iii. ταὶ 

“Prorsus si quid veri me tenere vel scio 
“vel credo vel puto, in quo aliter sentis ; 
“quantum dat Dominus, sine tua injuria 
“conabor asserere.” Aug. ad Hieron. Ep. 
15. [t. ii. 167.] 

As hitherto I have alwaies framed my 
selfe to respect truth with reverence, and 
error with compassion; soe I would be loath 
to begin in you a chaunge of that course, 
wherein I could never yet find any incon- 
venience. 

It appeareth cleare throughout the course 
of his whole booke that this fellow did in 
no one point of doctrine understand either 
what he pretendeth the Church of England 
to establish, or what he allegeth as said by 
the adversarie; or what he would beare 
men in hand to be contradicted by the 
one and craftily upheld by the other; but 
sheweth such pittiful and palpable igno- 
rance even in every article, as for mine own 
part lam ashamed that the common ene- 
my of us both should see, being forward 
enough thereby to imagine that great blind- 
nes must needs rejen there where such a 
champion as this fighteth without eyes. 

Ρ, 2.1 “Pericles convitiis certare recusat, 
* quod qui vincat victo deterior sit.” Phil. 
Jud. p. 138. De Agricult. p. 133. 

“ Veritas est lux quam Sophiste, consue- 
“tudo, conjectura, et falsus testis corrum- 
“ punt. 

“Deus rerum omnium certissimus, et 
“similis incerto.” 'Tertul. p. 635. 

“ Sapiens in eo quod est sapiens, intentio 
“ejus est perquirere veritatem, non facere 
“dubitationes, et ponere involutiones in 


1 The references are to the pages of the printed 
Letter, on which the original memoranda occur. 

2 The portion in brackets has a line drawn 
across in the original, and cousequently omitted 
in the Dublin and C. C. C. Transcripts. 


[541] 


“opinionibus.” Aver. Disp. Metaph. fol. 
148, p. 1. 

δ Qui falsum aliquid in principio sumunt, 
“verisimilitudine inducti, necesse est eos in 
“ea que consequuntur incurrere.” Lac- 
tant. p. 178. (1. 3. ο. 24.) 8. 

“Necesse est falsa esse que rebus falsis 
“congruunt.” p. 178. 

“Cum primis habuerint fidem, qualia 
“sunt ea que sequuntur non cireumspici- 
“unt, sed defendunt omni modo, cum de- 
“ beant prima utrumne vera sint an falsa ex 
“consequentibus judicare.” p. 178. 

“Sermo de scientia quam Deus glorio- 
“sus de se et de aliis habet est prohibi- 
“tus. Quanto magis ponere eum in scriptis. 
“Nam non pervenit intelligentia vulgi ad 
“tales profunditates; et cum disputatur ab 
“eis, in hoc destruitur divinitas apud eos. 
“ Quare disputatio eis de hac scientia pro- 
“hibita est, cum sufficiat in feelicitatem eor- 
“um ut intelligant id quod potest percipere 
“intelligentia eorum. Quare lex cujus in- 
“tentio prima fuit docere vulgus non defecit 
“circa intelligentiam harum rerum ex iis 
“ que sunt in homine, sed ad faciendum in- 
“telligere aliqua de Deo indiguit assimila- 
“tione ejus, instrumentis humanis. Ut dix- 
“it, ‘Manus ejus fundavit terram, et dex- 
“tra ejus mensuravit celum. Et hee 
“quidem questio est propria sapientibus 
“quos dedicavit Deus veritati.” Aver. 
fol. 208. 

“ Aliquando est opinio, que erit venenum 
“in aliquibus hominibus, et nutrimentum in 
“aliis.” fol. 209. 

“Cum impossibile sit quin loquamur in 
“hac questione, dicimus de ea secundum 
“quod requirit vis loquele de ea, et apud 
“eum qui non est assuefactus in rebus in 
“ quibus se debet exercere ante considera- 
“tionem in hac queestione.” fol, 209. 

Tydpac αἵ μεν τῶν ἄρτι μανθάνειν ἀρχομένων ἄστα- 
τοι καὶ ἀνίδρυτοι. 

P. 36. “ Where is it revealed.... that 
“angels’ perpetuity is the hand that draw- 
“eth out celestial motion?...Do you not 
“mean the angels which kept not their first 
“estate,” &c.] What a misery is it to be 
troubled with an adversary into whom a 
man must put both truth and wit. 

Ibid. On “warrant of present grace in 


3 The reference in (1) seems to be entered in 
the original in Fulman’s hand. 


EDITOR’S PREFACE—Apprnpxx III. 


“the very work wrought of baptism.”] 
See Morneus, Misc. p. 773. 

P. 40. “ When those officers” (of Gene- 
va who had expelled Calvin) “like unto fil- 
“thy froth, were cast out, the one accused 
“of sedition going about to escape through 
“a window, falling down headlong, by the 
“pease” (weight) “of his body, was so 
“hurt that within a few days he died; an- 
“nother for murder was put to death, and 
“the two other being accused for ill gov- 
“ernment in a certain embassage, forsook 
“the country, and were condemned being 
“absent,” &c.] Not unlikely but men, when 
they fail of their hope, and are at a stop in 
their purposes, may grow desperate; as 
Achitophel, Hacquet, Coppinger, and such 
like melancholiques. 

P. 45. “In all your bookes...the inge- 
“ nuous schoolemen almost in all points have 
“some finger.”] As if you should say, the 
brave and courtly husbandmen, the high 
spirited shepperds, the victorious friars, the 
grave and prudent scullers on Thame- 
sis, or any other the like unfit and mischo- 
sen titles. A term as fit as isa saddle 
for a cow’s back. Were it fit for me to say 
of reformers, they are hir majestie’s fair and 
well favoured [subjects] ? 

P.46. “As a man afar off beholding a 
“ briar tree all blown over with his flowers, 
“ with great desire approacheth near unto 
and findeth himself deceived; so the 
* delight of reading your book,” &c.] What 
a goodly show there is in the blossoms of 
a briartree. No tree in all the field or for- 
est fit to serve your turn in this comparison, 
but the briar tree only? Indeed the briar 
is noted fora proud aspiring tree, carrying 
a more ambitious mind than either the olive 
tree or vine, although it bring forth nothing 
worthy to be accounted of. But, good sir, 
the heart of the tree you see not: it may 
be the kind you also mistake ; and as for 
the fruit, you are not ignorant how distaste- 
ful all fruifs are when the tongue is scorch- 
ed and blistered with heat. 

Ibid. “Sometime it seemeth to us that 
“we perceive great flourishing of warlike 
“and glistering weapons, and to hear the 
“oud outeries and noise of them which pur- 
“sue their enemies in battle, thundering, 
“ ounshot, tossing of spears, and rattling of 
“harness,” &c.] Ο brave gallant! This 
martial spirit of yours doth surely deserve 
a knighthood, but that you are a man more 
willing to be heard than known in the 
field; neither do you, like a Pyrgopolimius, 
swell, and so break, but from big words you 
proceed, as a valiant champion should do, 
to deadly blows. 

P. 47.] I doubt not but if you once attain 
to understand the rudiments and principles 
of Christian religion, which with good helps 


ἕν it, 


lv 


may be done in reasonable time ; those oth- 
er gifts of speech and writing, wherewith it 
hath pleased God to indue you in very 
good handsome measure, may do good for 
the edifying of poor country people, in case 
you apply your talent that way, and leave 
the controversies of religion to other men 
that have bestowed their time on them. 

Ibid. “ That you would be careful not to 
“ corrupt the English Creed,” &c.] Be you 
careful to understand the English Creed, 
which as yet you do not. Read some good 
Catechism, and take the help of divines 
allowed by authority, that they may a little 
better make it sink into your head, before 
you meddle again with matters of religion. 

Add here such sentiments as the Fathers 
use for admonition to shallow witted men, 
and consolation, although they be not able 
to argue and dispute in matters of doctrine ; 
which thing belongeth not to them, but to 
others, whom God hath more enabled for 
that purpose. 

P. 48.] “Now in all these things, good 
“Maister Hoo. though we thus write, we 
“ do not take upon us to censure your books, 
“neither rashly to judge of you for them; 
“but because.... he that toucheth our faith 
“toucheth the apple of our eye; we could 
“not but utter our inward grief, and yet in 
“ as charitable manner, as the cause in hand 
“would suffer.”] As if Cassius and Bru- 
tus, having slain Cesar, they should have 
solemnly protested to his friends, they 
meant him nothing but mere good will and 
friendship. Only they feared lest the 
commonwealth should take harm by his 
means. Was there any friend he had so 
ill-minded, as not to believe such honest 
protestation ? 

An imitation of this conclusion in the per- 
son of Cassius and Brutus. You have giv- 
en me as many stabs as my body could re- 
ceive at your hands: although in effect, I 
praise God for it, none of them deadly, 
whatsoever your intent were. But for this 
once I will take your word without further 
reply; and am content to let the world think, 
if it will, that as you have done me, so like- 
wise you have meant me no evil in any 
thing hitherto written ; not in traducing me 
as an underminer, not in, &c. 

Forget not here to use that of Solomon, 
Prov. xxvi, 18, “ Asa madman who casteth 
“firebrands, arrows, and death, so is the 
“man that deceiveth his neighbour, and 
“saith, Am not I in sport ?” 

P. 49. At the foot of their conclusion] 
“Hee pro animi nostri pura conscientie et 
“Domini ac Dei nostri fiducia rescripsi. 
“ Habes tu literas meas et ego tuas. In die 
“ judicii ante tribunal Christi utraque reci- 
“tabuntur.” Cyprian. ad Papin. Ep. 66. 
in fine. 


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TO THE 


RIGHT HON. AND RIGHT REV. FATHER IN GOD, 


GEORGE’, LORD BISHOP OF WINCHESTER, 


DEAN OF HIS MAJESTY’S CHAPEL ROYAL, 
AND PRELATE OF THE MOST NOBLE ORDER OF THE GARTER. 


My Lorn, 

I HERE present you with a relation of the life of that humble man to whom, 
at the mention of his name, princes, and the most learned of this nation, have 
paid a reverence. It was written by me under your roof: for which, and more 
weighty reasons, you might, if it were worthy, justly claim the title to it: but 
indeed, my Lord, though this be a well-meant sacrifice to the memory of that 
venerable man ; yet I have so little confidence in my performance, that I beg 
your pardon for subscribing? your name to it; and desire all that know your 
Lordship to receive it, not as a dedication, by which you receive any access of 
honour, but rather as a more humble and more public acknowledgment of your 
long continued, and your now daily, favours to 


your most affectionate, 


and most humble servant, 


IZAAK WALTON. 
Noy. 28, 1664. 


Morley.] 
ὁ Coretta to “ superscribing” in the dedication to the collected lives, 1675, which is the same 


with this, mutatis mutandis 
[57] ι 


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LA ἀνὰ Ole THOU 


PREFACE 


TO THE 


FIRST EDITION OF THE LIFE OF HOOKER, 


PUBLISHED IN 1665. 


TO THE READER. 


I THINK it necessary to inform my read- 
er, that Dr. Gauden Sa late! Bishop of 
Worcester) hath also lately wrote and pub- 
lished the life of Master Hooker?. And 
though this be not writ by design to oppose 
what he hath truly written, yet I am put 
upon a necessity to say, that in it there be 
many material mistakes*, and more omis- 
sions. I conceive some of his mistakes did 
proceed from a belief in Master Thomas 
Fuller, who had too hastily published what 
he hath since most ingenuously retracted 4. 
And for the bishop’s omissions, I suppose 
his more weighty business, and want of 
time, made him pass over many things with- 
out that due examination, which my better 


leisure, my diligence, and my accidental | 


advantages, have made known unto me. 


1(Dr. Gauden died in 1662. His edition of 
Hooker, dated that year, bears marks of great 
haste.] 

2(By Archbishop Sheldon’s desire, as Gauden 
states himself inp. 1, which perhaps made the Arch- 
bishop the more anxious to obtain a more correct 
life by Walton : see note on p. 61 of this volume.] 

8(E. g. “A little living 
“the West, to which the college of C. C. present- 


“ed him: and afterward, that other, not much | 


“better, in Lincolnshire, called Drayton Beau- 
“champ.” p.12. ‘ He ever lived a single life.” 
(Fuller C. H. IX. 235, “ living and dying a single 
“man.”) ibid. “He was prebendary of Canter. 
“bury.” p. 25. ‘ He made no will.” ibid.] 
4[Fuller, Worthies of England; p. 276, ed. 
1662. “ Here I must retract two passages in my 
‘Church History. For whereas I reported him 
“to die a bachelor, he had wife and children,” 
{marg. “ From the mouth of his sister lately liv- 
“ing at Hogsden” (qu. Hoxton?) “near Lon- 
** don.”] ‘‘ though indeed such as were neither to 
“his comfort when living, nor credit when dead. 
“Secondly, his monument was not erected by 
“Sir E. Sandys, (a person as probable as any 
“man alive for such a performance,) but by Sir 
“ΕΥ̓, Cooper, now living in the castle of Hart- 


« ford.” ] 
[59] 


called Buscomb in | 


And now for myself; I can say, I hope, or 
rather know, there are no material mistakes 
in what I here present to you that shall be- 
come my reader. Little things that I have 
received by tradition (to which there ma 
be too auch and too little faith given) I will 
not at this distance of time undertake to 
justify ; for though I have used great dili- 
gence, and compared relations and circum- 
stances, and probable results and expres- 
sions, yet I shall not impose my belief upon 
my reader ; I shall rather leave him at lib- 
erty: but if there shall appear any materi- 
al omission, I desire every lover of truth and 
the memory of Master Hooker, that it may 
be made known unto me. And to incline 
him to it, I here promise to acknowledge 
and rectify any such mistake ina second im- 

ression®, which the printer says he hopes 
for ; and by this means my weak (but faith- 
ful) endeavours may become a better mon- 
ument, and in some degree more worthy 
the memory of this venerable man. 

I confess, that when [ consider the great 
learning and virtue of Master Hooker, and 
what satisfaction and advantages many 
eminent scholars and admirers of him have 
had by his labours, I do not a little wonder, 
that in sixty years ὃ no man did undertake 
to tell posterity of the excellencies of his 
life and learning, and the accidents of both; 
and sometimes wonder more at myself, that 
I have been persuaded to it; and, indeed, I 
do not easily pronounce my own pardon, 
nor expect that my reader shall, unless my 
introduction shall prove my apology, to 
which I refer him. 


5 [Of Walton’s care to fulfil this engagement, 
some instances will be pointed out in the notes on 
the ensuing Life.] 

6 [In round numbers : from his death in 1600, 
to ες publication of his Life by Bishop Gauden in 
1662.) : 


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ἐνὶ 


ΠῚ 


ΗΕ 


F E 


OF 


MR. RICHARD HOOKER. 


THE INTR 


1 wAve been persuaded by a friend }, 
whom I reverence, and ought to obey, to 


write The Life of Ricuarp Hooker, | 


author of five 


ie not more) of 
arned books of 


the ha 
the ‘geet ts he Laws of Ec- 


clesiastical Polity. And although 1 have | 


undertaken it, yet it hath been with some 
unwillingness, because I foresee that it 
must prove to me, and especially at this 
time of my’age, a work of much labour to 
inquire, consider, research, and determine, 
what is needful to be known concerning 
him. For I knew him not in his life, and 
must therefore not only look back to his 
death, (now sixty-four years past,) but al- 
most years beyond that, even to his 


1[Thus explained in the Epistle to the Reader, 
prefixed to the Lives of Donne, Wotton, Hooker, 


and Herbert, when first collected (in 1670) into ! 


one volume. ‘ Having writ these two lives,” (of 
Dr. Donne and Sir H. Wotton,) “I lay quiet 
“twenty years, without a thought of either troub- 
“ling myself or others, by any new engagement 
“in this kind, for I thought I knew my unfitness. 
“But, about that time, Dr. Gauden (then Lord 
“ Bishop of Exeter) publisht the Life of Mr. Rich- 
“ard Hooker, (so he called it,) with so many dan- 
* gerous mistakes, both of him and his books, that 

discoursing of them with his Grace, Gilbert” 
Sheldon] “ that now is Lord Archbishop of Can- 
“terbury, he enjoined me to examine some cir- 
“cumstances, and then rectify the bishop’s mis. 
“ takes, by ag the world a fuller and a truer ac- 
“count of Mr. Hooker and his books, than that 
*‘ bishop had done; and, I know I have done so. 
* And, let me tell the reader, that till his Grace 
“had laid this injunction upon me, I could not 
“ admit a thought of any fitness in me to under- 
“take it: but, when he had twice enjoined me to 
“it, [then declined my own, and trusted his judg- 
“ment, and submitted to his commands: conclu- 
“ ding, that if I did not, I could not forbear accu- 
“sing myself of disobedience: and, indeed, of in- 
“gratitude for his many favours. Thus I be- 
“ came engaged into the third life." N. B, This 
is quoted from the edition of 1675.] 


[61] 


ODUCTION. 


childhood and youth, and gather thence 
such observations and prognostics, as may 
at least adorn, if not prove necessary for 
the completing of what I have undertaken. 

This trouble I foresee, and foresee also, 
that it is impossible to escape censures ; 
against which I will not hope my well- 
meaning and diligence can protect me, 
(for I consider the age in which 1 live,) 
and shall therefore but entreat of my read- 
er a suspension of his censures, till I have 
made known unto him some reasons, which 
I myself would now gladly believe do make 
me in some measure fit for this undertak- 
ing: and if these reasons shall not acquit 
me from all censures, they may at least 
abate of their severity ; and this is all I can 
probably hope for. 

My reasons follow. 

About forty years past? (for I am now 


2 [Is. Walton was born August 9, 1593. The 
marriage referred to by the word “ affinity” must 
be dated therefore about 1623. ‘ From one or 
“ two entries in the parish register of St. Dunstan, 
“ Fleet-street, there is reason to believe that Wal- 
‘ton was twice married :” (the second marriage 
connecting him, as is well known, with Bishop 
Ken :) “ of his first wife nothing is now known, 
“but that her Christian name was Rachel. 

“¢ Aug. 25, 1640, Rachell wife of Isaak Wal 
ton was buried.’ ” 

“ By her he had two sons. Henry, baptized Oct. 
© 12, 1632, and buried October 17, following. An- 
“other Henry baptized March 21, 1634, buried 
“ Dec. 4, following.” Dr. Bliss’s note in Athen, 
Oxon. 1. 690. In the Appendix, Walton says 
that George Cranmer’s sister was his (Walton’s) 
aunt. This passage shews that he means his aunt 
by marriage : and we may conclude that his first 
wife was Rachel, daughter of William Cranmer, 
one of the younger sons of Thomas, son of Ed- 
mund, who was brother to the Archbishop, and 
archdeacon of Canterbury. Dr. Zouch, apparent- 
ly on the strength of the passage in the Appendix 
alone, states (vol. II. p. 314), that Isaac Wal- 
“ton’s mother was the daughter of Edmund 


62 


pat the seventy of my age) I began ἃ. 
appy affinity with William Cranmer, (now 
with God,) grand nephew unto the great 
Archbishop of that name; a family of no- 
ted prudence and resolution ; with him and 
two of his sisters { had an entire and free 
friendship: one of them was the wife of Dr. 
Spencer, a bosom-friend, and sometime 
com-pupil with Mr. Hooker in Corpus 
Christi college in Oxford, and after, Prest | 
dent of the same. I name them here, for | 
that I shall have occasion to mention them | 
in this following discourse; as also George 
Cranmer, their brother, of whose usefu! 
abilities my reader may have a more au- 
thentick testimony than my pen can pur- 
chase for him, by that of our learned Cam- 
den and others. F 

This William Cranmer, and his two fore- 
named sisters, had some affinity, and a most 
familiar friendship with Mr. Hooker, and 
had had some part of their education with 
him in his house, when he was parson of 
Bishop’s-Borne, near Canterbury: in which 
city their good father then lived. They had 
(i say) a part of their education with him, 
as myself, since that time, a happy cohabi- 
tation with them; and having some years 
before read part of Mr. Hooker’s works 


“Cranmer :” which is evidently inconsistent with 
the manner of speaking in the text.] 

3 [I have almost attained the declining year 
“ of fifty of mine age.” 
A. IV. 110.] 


Robert Beal ap. Strype, | 


THE LIFE.OF MR. RICHARD HOOKER. 


with great liking and satisfaction, my affec- 
tion to them made me a diligent inquisitor 
into many things that concerned him: as 
namely, of his person, ἢ 5 nature, the man- 
agement of his time, his wife, his family, 
and the fortune of him and his. Which in- 
quiry hath given me much advantage in 
the knowledge of what is now under my 
consideration, and intended for the satisfac- 
tion of my reader. 

I had also a friendship with the reverend 
Dr. Ussher, the late learned Archbishop of 
Armagh ; and with Doctor Morton, the are 
learned and charitable Bishop of Durham ; 
as also with the learned John Hales, of 
Eton college*; and with them also (who 
loved the very name of Mr. Hooker) I have 
had many discourses concerning him; and 
from them, and many others that have now 
put off mortality, I might have had more 
informations, if I could then have admitted 
a thought of any fitness for what by per- 
suasion I have now undertaken. But, 
though that full harvest be irrecoverably 
lost, yet my memory hath preserved some 
gleanings, and my diligence made such 
additions to them, as I hope will prove use- 
ful to the completing of what 1 intend. In 
the discovery of which I shall be faithful, 
and with this assurance put a period to my 
Introduction. 


4 [Archbishop Ussher died 1655, aged 75; 
Bishop Morton 1660, aged 96; Mr. Hales 1656, 
aged 72.] 


THE LIFE. 


It is not to be doubted, but that Richard 
Hooker was born at Heavy-tree 5, near, or 
within the precincts, or in the city of Exe- 


5 (Fuller, Worthies of England, p. 264. “ Rich. 
“ard Hooker was born at  Heavy-tree,” (marg. 
“MS. of baronet Northcott.”) Gauden, Life, p. 7. 
“« This only is certain on all hands, that he was 
“born in the west, either in, or not far from, the 
“ city of Exeter; only Dr. Vilvain, an ancient and 
“Jeared physician in Exeter, informs me, that he 
“‘was born in Southgate-street in Exeter, anno 
©1550.” Fulman, MSS. tom. x. fol. 26. “ Ri- 
“.ehardus Hooker ap. Heavy-tree juxta civitalem 
“ Exoniam natus est cirea finem Martii mensis, 
“anno 1554 ineunte.” No trace of him remains 
in either of the register books of the cathedral, St. 
Mary Major, or Heavitree. In the register of 
burials of St. Mary Major are the following en- 
tries: Agnes Hoker, (possibly his sister,) 18 
Oct. 1590: William, and Richard, both 16 
Nov. following: another William, 25 March, 
1592: Anstice, the wife of Mr. John Hoker, (and 
therefore Hooker’s aunt by marriage,) 25 March, 
1599 : John Hoker the younger, (his first. cousin,) 
8 Nov. 1601: Robert, 23 Oct. 1602.) 


ter; a city which may justly boast that it 
was the birthplace of him and Sir Thomas 
Bodley; as indeed the county may, in 
which it stands, that it hath furnished this 
nation with Bishop Jewel, Sir Francis 
Drake, Sir Walter Raleigh, and many 
others, memorable for their valour and 
learning. He was born about the year of 
our redemption 1553 ὃ : and of parents that 
were not so remarkable for their extraction 
or riches, as for their virtue and industry, 
and God’s blessing upon both’; by which 


6[There is authority for this in the register of 
the President of C. C. C. Oxford. “ 1573. Dec. 24. 
“.,..quendam Ricdum Hooker viginti annorum 
“ gtatis circiter festum Pasche proxime futur.”] 

7[“ His great grandfather John Hooker was 
“ mayor of Exeter 1490. Robert Hooker, esquire, 
“his grandfather, was mayor 1529.” Dr. Bliss’s 
note to Ath. Oxon. I. 693. “The family of Ho- 
“ker was highly respectable. John Hoker,” 
mentioned above, “ was of a worshipful house and 
“ parentage, and represented this city in parliament 
“ during the several reigns of Edward IV., Rich. 
“JIL, and Henry VII. As:amagistrate hewas 


THE LIFE OF MR. RICHARD HOOKER, 


they were enabled to educate their children 
in some degree of learning, of which our 
Richard Hooker may appear to be one fair 
testimony ; and that nature is not so partial 
as always to give the great blessings of 
wisdom and learriing, and with them the 
greater blessings of virtue and government, 
to those only that are of a more high and 
honourable birth. 

His complexion (if we may guess by him 
at the age of forty 8) was sanguine, with a 
mixture of choler; and yet his motion was 
slow even in his youth, and so was his 
speech, never expressing an earnestness in 
either of them, but an humble gravity suit- 
able to the aged. And it is observed (so 
faras inquiry is able to look back at this 
distance of time) that at his being a school- 
boy he was an early questionist, quietly in- 
quisitive, why this was, and that was not, 
to be remembered ? why this was granted, 
and that denied? This being mixed with 
a remarkable modesty, and a sweet serene 
quietness of nature ; and with them a quick 
apprehension of many perplext parts ‘of 
learning imposed then upon him as a schol- 
ar, made his master and others to believe 
him to have an inward blessed divine light, 
and therefore to consider him to a little 
wonder. For in that, children were less 
pregnant, less confident, and more malle- 
able, than in this wiser but not better age. 

This meekness, and conjuncture of knowl- 
edge with modesty in his conversation, 
being observed by his schoolinaster, caused 


“distinguished for probity, learning, and diligence; 
“as a Christian and citizen, he was exemplary for 
“ good conduct and abundant charities. He was 
“elected into the civic chair in 1490, and died 
“three years after.” 

“ Robert his son was the youngest of twenty, 
‘* but lived to witness the successive deaths of all 
‘his brothers and sisters, and to inherit the whole 
“‘of the family property. He was registrar of the 
“ archdeaconry of Barnstable, and ‘ became chief 
“and principal of St. Mary the More’s parish ἢ was 
a great peacemaker, and eminently zealous and 
“attentive to the duties of first magistrate of his 
“native city, in 1529. The pestilence which 
** made such havoc in Exeter in 1537, numbered 
“this Robert among its victims. His will is pre- 
‘served in the corporation archives, and bears 
“ date Aug. 1534, in which he makes provision 
“for his wife Agnes, and seven children, Roger, 
« Sydwell, Anne, Alice, Mary, Juliana, and 
“ John.” From the tenor of the will, it may be 
conjectured that all but the last were the issue of 
previous marriages. The details of the will 
evince much public spirit, and considerate beney- 
olence.] 

For the whole of this information, as well as the 
account of John Hooker, alias Vowell, in a sub- 
sequent note, the editor is indebted to the Rev. 
Mr. Oliver, of Exeter. , 

8[ About 1594, when he moved into Kent, and 
the Cranmer family, Walton’s informants, became 
acquainted with him.] 


63 


him to persuade his parents (who intended 
him for an apprentice) to continue him at 
school, till he could find out some means, 
by persuading his rich uncle, or some other 
charitable person, to ease them of a part 
of their care and charge ; assuring them, 
that their son was so enriched with the bless- 
ings of nature and grace, that God seemed 
to single him out as a special instrument of 
His glory. And the good man told them 
also, that he would double his diligence in 
instructing him, and would neither expect 
nor receive any other reward, than the con- 
tent of so hopefuland happy an employment. 

This was not unwelcome news, and es- 
pecially to his mother to whom he was a 
dutiful and dear child ; and all parties were 
so pleased with this proposal, that it was 
resolved so it should be. And in the mean 
time his parents and master laid a foun- 
dation for his future happiness, by instilling 
into his soul the seeds of piety, those con- 
scientious principles of loving and fearing 
God: of an early belief that he knows the 
very secrets of our souls ; that he punisheth 
our vices and rewards our innocence ; that 
we should be free from hypocrisy, and ap- 
pear toman what we are to God, because 
first or last the crafty man is catcht in his 
own snare. These seeds of piety were so 
seasonably planted, and so continually wa- 
tered with the daily dew of God’s blessed 
Spirit that his infant-virtues grew into 
such holy habits, as did make him grow 
daily into more and more favour both with 
God and man ; which, with the great learn- 
ing that he did after attain to, hath made 
Richard Hooker honoured in this, and will 
continue him to be so, to succeeding gene- 
rations. 

This good schoolmaster, whose name I 
am not able to recover, (and am sorry, for 
that I would have given him a better me- 
morial in this humble monument, dedicated 
to the memory of his scholar,?) was very 
solicitous with John Hooker '°, then cham- 


§[In 1561, the school is said to have been new 
“ built, ceiled, and seated, by a common contribu- 
“tion, at the request of Mr. Williams, the then 
“ master.” Carlisle’s Account of Endowed Gram- 
mar Schools, 1. 271. tit. Exeter High School.] 

10[« John Hooker, younger son of Robert Hooker, 
“by his wife Agnes Doble, was born in Exeter, 
“ about 1524. He was sent early to Oxford,” ei- 
ther to Exeter college or C. C. C. “but whether 
“he took a degree, Wood was unable to ascertain. 
“ Leaving the University, he went to Strasburgh, 
“and became a pupil of Peter Martyr. In 1555, 
“after he had been some years retuned home, he 
“ was elected first chamberlain of Exeter: an of- 
“fice for which his MSS. shew that he was ad- 
“ mirably qualified. Sir Peter Carew sent him to 
“Treland to negotiate his private affairs, and pro- 
“ cured his election as burgess for Athenry, in the 
“Trish parliament, 1568. He represented Ex- 
“eter in the English parliament of 1571. He 


64 


berlain of Exeter, and uncle to our Richard, 
to take his nephew into his care, and to 
maintain him for one year in the university, 
and in the mean time to use his endeavours 
to procure an admission for him into some 
college, though it were but in a mean de- 
gree ; still urging and assuring him, that 
his charge would not continue long ; for 
the lad’s learning and manners were both 
so remarkable, that they must of necessity 
be taken notice of ; and that doubtless God 
would ‘provide him some second patron, 
that would free him and his parents from 
their future care and charge. 

These reasons, with the affectionate rheto- 
rick of his good master, and God’s blessing 
upon both, procured from his uncle a faith- 
ful promise, that he would take him into his 
care and charge before the expiration of 
the year following, which was performed 
by him, and with the assistance of the 
learned Mr. John Jewel ; of whom this may 
be noted, that he left, or was, about the first 
of Queen Mary’s reign, expelled out of, 
Corpus Christi college in Oxford, (of which 
he was a fellow,) for adhering to the truth 
of those principles of religion, to which he 
had assented and given testimony in the 
days of her brother and predecessor Ed- 
ward the Sixth; and this John Jewel hav- 
ing within a short time after a just cause to 
fear a more heavy punishment than expul- 
sion, was forced, by forsaking this, to seek 
safety in another nation ; and, with that 
safety, the enjoyment of that doctrine and 
worship, for which he suffered. 

But the cloud of that persecution and fear 
ending with the life of Queen Mary, the 
affairs of the church and state did then look 
more clear and comfortable ; so that he, and 
with him many others of the same judg- 
ment, made a happy return into England 


“ married, first Martha daughter of Robert Tuck- 
“er of Exeter, gentleman: 2dly, Anstice, daugh- 
‘ter of Edward Bridgman. Prince says that he 
“ djed in November, 1601: but the entry of his 
‘ successor’s appointment, 15 Sept. states the va- 
“ὁ cancy to have been made by his death.” But it 
is certain that he outlived his nephew Richard, 
“ for his portrait in the council chamber was taken 
mm 1601, et. 76. In early life he used to sign 
“himself John Vowell, alias Hoker : but in late 
“years, John Hoker, alias Vowell.” 

The following portions of Holinshed’s Chroni- 
cles were furnished by him: 1. An addition to the 
Chronicles of Ireland, from 1546 to1586, 2. A 
Catalogue of the Bishops of Exeter. 3. A Trans- 
lation of the Irish History of Giraldus, with notes : 
which he dedicated to Sir W. Raleigh. 4. A 
description of the city of Exeter, and of sundry as- 
saults given to the same. ‘ He also took pains,” 
says Wood, “ in augmenting and continuing to the 
“ year 1586, the said first and second yolumes of 
“Chronicles, which were printed at London, 
“1587 :” Holinshed having died about 1580. 
Of his other writings see an account in Prince’s 
Worthies of Devon. 387, 8.] 


THE LIFE OF MR. RICHARD HOOKER. 


about the first of Queen Elizabeth; in 
which year this John Jewel was sent a com- 
missioner or visitor of the churches of the 
western parts of this kingdom, and especial- 
ly of those in Devonshire, in which county 
he was born; and then and there he con- 
tracted a friendship with John Hooker, the 
uncle of our Richard 1. 

About the second or third year of her 
reign, this John Jewel was made Bishop of 
Salisbury !*: and there being always ob- 
served in him a willingness to do good, and 
to oblige his friends, and now a power add- 
ed to this willingness: this John Hooker 
gave him a visit in Salisbury, and be- 
sought him for charity’s sake to look favour- 
ably upon a poor nephew of his, whom na- 
ture had fitted for a scholar, but the estate . 
of his parents. was so narrow, that they 
were unable to give him the advantage of 
learning ; and that the bishop would there- 
fore become his patron, and prevent him 
from being a tradesman ; for he was a bo 
of remarkable hopes. And though the 
bishop knew, men do not usually look with 
an indifferent eye upon their own children 
and relations, yet he assented so far to Jobn 
Hooker, that he appointéd the boy and his 
schoolmaster should attend him about Eas- 
ter next following at that place ; which was 
done accordingly ; and then, after some 
questions and observations of the boy’s 
learning, and gravity, and behaviour, the 
bishop gave his schoolmaster a reward, 
and took order for an annual pension for 
the boy’s parents, promising also to take 
him into his care for a future preferment ; 
which he performed ; for, about the fif- 
teenth 13. year of his age, which was anno 
1567, he was by the bishop appointed to re- 
move to Oxford, and there to attend Dr. 
Cole 14, then President of Corpus Christi 


[Their common. intimacy with Peter Martyr 
would naturally make them friends when they met. 
The Commission is mentioned in Strype, Ann. I. 
1. 248 ; bearing date July 19, 1559.] 

12[Consecrated January 21, 158°. Strype, An. 
1. i. 230. Park. I. 127. Queen Elizabeth came to 
the throne, Nov. 17, 1558. In the first edition it 
was “in the third year, &c.”’] 

13 [In the first edition it was “ fourteenth.”] 

14 [* 1545, July 28. William Cole made scholar 
of C.C.C. 1568, July 19, President,” The lat- 
ter date convicts Walton of a slight mistake in 
this passage. The following is Strype’s account 
of Dr. Cole’s election : “ A notable visitation of 
“Ὁ, C. C. in Oxford happened this year. The oc- 
“casion was this: upon the avoidance of the 
“ presidentship of that house, the Queen sent let- 
“ters to the fellows, recommending William Cole 
“to their choice to supply that place ; a sober and 
“Yeligious man, who had been an exile under 
“Queen Mary. But notwithstanding, being well 
“affected towards popery, they rejected the 
“ Queen’s letter, and chose for their president one 
“Robert Harrison, formerly of that house, but 
“gone from thence for his favour to the Romish 


THE LIFE OF MR. RICHARD HOOKER. 


college, which he did; and Dr. Cole had | 
(according to a promise made to the bish- 
op) provided for him both a tutor (which 
was said to be the learned Doctor John 
Reynolds 15) and a clerk’s place in that 
college: which place, though it were not a 
full maintenance, yet with the contribution 
of his uncle, and the continued pension of 
his patron, the good bishop, gave him a 
comfortable subsistence. And in this con- 


“religion. The Queen, hearing this, pronounced 
“ their election void, and again commanded them 
“to elect Cole. But they still refused, urging 
“that their former election was according to their 
“consciences and their oaths. Soon after, Horn, 
“Bishop of Winchester, their visitor, was sent 
** down to place Cole, which he did ; but first was 
“ fain to force the college gates, being shut against 
“him.” (In the next paragraph, by an oversight, 
a letter of this year’s date, on the state of the col- 
lege, is ascribed to George Cranmer, then only 
three year’s old.) Strype then proceeds; ‘ Cor- 
‘pus Christi was procured by the Archbishop to 
“be this year visited by commission from the 
* Queen to the said Bishop of Winton, Secretary | 
“Cecil, Cooper, and Humfrey, doctors of divin- | 
‘ity, and George Ackworth, LL. D. an officer of 
“the Archbishop’s. Where lighter punishments 
‘‘ were inflicted upon lesser crimes, and three no- 
τ: torious papists expelled, whose names were Rey- 
“ nolds, Windsor, and Napier.” Strype, Parker, 
J. 528, 9.] 

15[* John Reinolds was born in Devonshire 
©1549, made scholar of C. C. C. 1563, Ap. 29,” 
(so that he was just B. A. when Hooker entered, ) 
τς President, by exchange of the deanery of Lin- 
*coln with Dr. Cole, December 14, 1598: died 
“May 21, 1607.” Fulman, from the President’s 
Register. In t. ix. 168, he gives the following ex- 
tract of a letter from Reynolds on the study of di- 

_vinity, which is inserted here, as throwing light 
upon the principles on which Hooker’s college ed- 
ucation was conducted : 

“ You shall doe well if in harder places you 

“ use the judgment of some godly writer, as Calvin 

“and Peter Martyr, who have written best onthe 

“ greatest part of the Old Testament. 

τ And because it is expedient to joyne the read- 
“ing of some compend of scriptures, and summe 
“of all divinity, together with the scriptures, I 
“would wish you to travaile painfully in Calvin’s 
“Institution of Christian Religion, whereby you 
“shall be greatly profited, not onely to the under- 
“standing of the scripture, whereof it is a brief 
and leamed commentary, but also to the per- 
* ceiving of poynts of doctrine, whither all things 
§* doe appertaine, and may of us be applied. 

“3 * * * touching noting, you know I doe not 
“like the common custome of common places. 
« The best in my judgment is, to note in the mar- 
* gent, or in some paper book for that purpose, the 
*summe and method of that which you read. 
** As for example sake, Mr. Bunny hath done very 
“well in (Calvin Institutions, shewing all his 
“method, and summe of every section in his 
** Compendio, etc. which book you may well joyne 
* with the reading of Calvin, to understand his or- 
** der and method the better.” 

See also the Appendix to the Life of Hooker, 
No. II. Of Bunney, see A. O. II. 219.] 

Vor. I. 5 


65 


dition he continued unto the eighteenth 
year of his age, still increasing in learning 
and prudence, and so much in humility and 
piety, that he seemed to be filled with the 
Holy Ghost, and even like St. John Bap- 
tist, to be sanctified from his mother’s 
womb, who did often bless the day in which 
she bare him. 

About this time of his age he fell into 
a dangerous sickness, which lasted two 
months; all which time his mother, having 
notice of it, did in her hourly prayers as 
earnestly beg his life of God, as the moth- 
er of St. Augustine did? that he might be- 
come a true Christian; and their prayers 
were both so heard, asto be granted. 
Which Mr. Hooker would often mention 
with much joy, “and as often pray that he 
“might never Jive to occasion any sorrow 
“to so good a mother ; of whom, he would 
“ often say, he loved her so dearly, that he 
“would endeavour to be good, even as 
“much for her’s, as for his own sake.” 

As soon as he was perfectly recovered 
from his sickness, he took a journey from 
Oxford to Exeter, to satisfy and see his 
good mother, being accompanied with a 


| countryman and companion of his own 


college, and both on foot: which was then 
either more in fashion, or want of money. 
or their humility made it so; but on foot 
they went, and took Salisbury in their way 
purposely to see the good bishop, who 
made Mr,Hooker and his companion dine 
with him at his own table; which Mr, 
Hooker boasted of with mueh joy and grat- 
itude when he saw his mother and friends ; 
and at the bishop’s parting with him, the 
bishop gave him good counsel, and his ben- 
ediction, but forgot to give him money; 
which when the bishop had considered, he 
sent a servant in all haste to call Richard 
back to him; and at Richard’s return, the 
bishop said to him, “Richard, I sent for 
“you back to lend you a horse which hath 
“carried me many a mile, and, 1 thank 
“God, with much ease;? and presently 
delivered into his hand a walking-stail, with 
which he professed he had travelled through 
many parts of Germany!”. And he said, 
“ Richard, I do not give, but lend you my 
“horse; be sure you be honest, and bring 
“my horse back to me at your return this 
“way to Oxford. And I do now give you 
“ten groats!® to bear your charges to Exe- 
“ter; and here is ten groats more, which I 
“charge you to deliver to your mother, and 
“tell her, I send her a bishop’s benediction 
“with it, and beg the continuance of her 


16 (Confess. lib. III. 11, 12.] 

17 [He was lame, and had suffered much by 
long journeys on foot. See Dr. Wordsworth’s 
Eccl. Biog. IV. 21, 25, 30.] 

18 [ It is well known that pieces of ten groats, 
‘or 3s. 4d, were current at this time.” Dr. 
Zouch. ]} 


06 


“prayers for me. And if you bring my 
“horse back to me, I will give you ten 
“oroats more, to carry you on foot to the 
“college: and so God bless you, good 
“ Richard.” 

And this, you may believe, was perform- 
ed by both parties. But, alas! the next 
news that followed Mr. Hooker to Oxford 
was, that his learned and charitable patron 
had changed this for a better life '®. Which 
may be believed, for that as he lived, so he 
died, in devout meditation and prayer ; and 
in both so zealously, that it became a reli- 
gious question, Whether his last ejacula- 
tions, or his soul, did first enter into heay- 
en 397 

And now Mr. Hooker became a man of 
sorrow and fear: of sorrow, for the loss of 
so dear and comfortable a patron; and of 
fear, for his future subsistence. But Mr. 
Cole raised his spirits from this dejection, 
by bidding him go cheerfully to his studies, 
and assuring him he should neither want 
food nor raiment, (which was the utmost of 
his hopes,) for he would become his patron. 

And so he was for about nine months, 
and not longer; for about that time, this 
following accident did befall Mr. Hooker. 

Edwin Sandys (sometime Bishop of Lon- 
don, and after Archbishop of York?!) had 
also béen in the days of Queen Mary fore- 
ed, by forsaking this, to seek safety in an- 
other nation ; where for some * years Bishop 
Jewel and he were companions at bed and 
board in Germany ; and where, in this, their 
exile, they did often eat the bread οἵ sor- 
row, and by that means they there began 
such a friendship as lasted till the death of 
Bishop Jewel, which was in September 
1571. A little before which time the two 
bishops meeting, Jewel began a story of his 
Richard Hooker,and in it gave such a char- 
acter of his learning and manners, that 
though Bishop Sandys was educated in 
Cambridge, where he had obliged and had 
many friends; yet his resolution was, that 
his son Edwin should be sent to Corpus 
Christi college, in Oxford, and by all means 
be pupil to Mr. Hooker, though his son 


19 [Bishop Jewel died 23 Sept.1571. Sce his 
monument in Salisbury cathedral.] 

20 [«« It is hard to say, whether his soul, or his 
“ ejaculations arrived first in heaven, seeing he 
“prayed dying, and died praying.” Quoted by 
Doctor Zouch from Fuller, Ch. Hist. 1X. 102.] 

21 [Installed Bishop of London, July 20, 1570. 
(Strype, Grind. 242.) archbishop of York, March 
13,1578. (Str. An. II. 2, 42.)] 

22 (Originally, “‘many years.” Now Jewel 
came to Frankfort in the summer of 1554, and 
found Sandys there, (E. B. IV. 30,) and continu. 
ed with him there, and at Strasburgh, till July 
1556, when Jewel went with P. Martyr to Zurich, 
(ibid. 34,) but Sandys retumed to Frankfort. See 
— at Frankfort, in Phenix, II. 170,119, 

1 


THE LIFE OF MR. RICHARD HOOKER. 


Edwin was not much younger than Mr. 
Hooker then was: for, the bishop said, “ I 
“will have a tutor for my son, that shall 
“teach him learning by instruction, and 
“virtue by example ; and my greatest care 


|“shall be of the last; and (God willing) 


“this Richard Hooker shall be the man 
“into whose hands I will commit my Ed- 
“win.” And the bishop did so about twelve 
months, or not much longer’, after this 
resolution. 

And doubtless as to these two a better 
choice could not be made: for Mr Hooker 
was now in the nineteenth year of his age ; 
had spent five in the university; and had 
by a constant unwearied diligence attained 
unto a perfection in all the learned lancua- 
ges ; by the help of which, an excellent tu- 
tor 24, and his unintermitted studies, he had 
made the subtilty of all the arts easy and 
familiar to him, and useful for the discovery 
of such learning as lay hid from common 
searchers; so that by these added to his 
great reason, and his industry added to 
both, he did not only know more of causes 
and effects; but what he knew, he knew 
better than other men. And with this 
knowledge he had a most blessed and clear 
method of demonstrating what he knew, to 
the great advantage of all his pupils, (which 
in time were many, ) but especially to his two 
first, his dear Edwin Sandys, and his as 
dear George Cranmer”; of which there 
will be a fair testimony in the ensuing 
relation. 

This for Mr. Hooker’s learning. And for 
his behaviour, amongst other testimonies 
this still remains of him, that in four years 
he was but twice absent from the chapel- 
prayers; and that his behaviour there was 
such as shewed an awful reverence of that 
God which he then worshipped and prayed 
to; giving all outward testimonies that his 
affections were set on heavenly things. 
This was his behaviour towards God: and 
for that to man, it is observable that he was 
never known to be angry or passionate, or 
extreme in any of his desires ; never heard 


23 [The words “ or not much longer,” were add- 
ed by Walton on revisal.] 

24 [Bishop Hall to Bishop Bedel, at Venice : 
“‘Since your departure from us, Reynolds is de. 
“parted from the world..... He alone was a 
“well furnisht library, full of all faculties, of all 
“studies, of all learning. ‘The memory, the read. 
“ing, of that man were near toa miracle.” Quo. 
ted by Dr. Zouch, from Hall’s Epist. Dec. I. Ep. 


ib 

hg [Edwin Sandys born Dec. 1560. or 1561; 
made scholar of C. C.C. 1577, Sept. 16. Presi. 
dent’s Register. George Cranmer born Oct. 14, 
1565; scholar of C. C. Ὁ, Jan. 10, 1577, but not 
then sworn by reason of extreme youth. Ibid. 
Sandys then was but 11 or 12, Cranmer but 7 or 
8, when they were first put under Hooker’s care : 
Cranmer being akin to him.| 


THE LIFE OF MR. RICHARD HOOKER. 


67 


to repine or dispute with Providence, but, by | er’s grace was given him for Inceptor of 


a quiet gentle submission and resignation 
of his will to the wisdom of his Creator, 


bore the burthen of the day with patience ; | 


never heard to utter an uncomely word; 
and by this, and a grave behaviour, which 
isa divine charm, he begot an early reve- 
rence unto his person, even from those that 
at other times, and in other companies, took 


a liberty to cast off that strictness of beha- | 
viour and discourse that is required ina | 


collegiate life. And when he took any lib- 


erty to be pleasant, his wit was never blem- | 


ished with scoffing, or the utterance of any 
conceit that bordered upon, or might beget 
a thought of looseness in his hearers. Thus 
mild, thus innocent and exemplary was his 
behaviour in his college ; and thus this good 
man continued till his death, still increasing 
in learning, in patience, and piety. 

In this nineteenth year of his age, he was, 
December 24, 1573, admitted to be one of 
the twenty scholars of the foundation ; be- 
ing elected and so admitted as born in De- 
von or Hantshire, out of which counties a 
certain number are to be elected in vacan- 
cies by the founder’s statutes 7°. And now, as 
he was much encouraged, so now he was 
perfectly incorporated into this beloved 
college, which was then noted for an emi- 


nent library, strict students, and remarkable | 
And indeed it may glory, that it | 
had Cardinal Poole, but more, that it had 


scholars. 


Bishop Jewel, Dr. John Reynolds, and Dr. 
Thomas Jackson, of that foundation?’. The 


first famous for his learned Apology for the | 
Church of England, and his defence of it | 


against Harding. The second, for the 
learned and wise menage of a public dis- 
pute with John Hart (of the Romish per- 
suasion) about the head and faith of the 
church, then printed by consent of both par- 
ties. And the third, for his most excellent 
Exposition of the Creed, and other treati- 
ses: all, such as have given greatest satis- 
faction to men of the greatest learning. 
Nor was Doctor Jackson more note-worthy 
for his learning, than for his strict and pious 
life, testified by his abundant love and 
meekness and charity to all men. 

And in the year 1576, Febr. 23, Mr. Hook- 


26 [““ Natum in comitat. Devoniensi, elect. pro. 
“comitat. South.” Regist.C.C.C. In the same 
Register, ten leaves further on, at the bottom of the 
page is the following marginal note: ‘“ Hooker 
“ migrat in dioc. Exon. per electionem Bodley in 
τ scholarem.” Milo Bodley was a Devonshire 
scholar, (in the style of the statutes, discipulus,) 

mitted Aug. 6, 1562, who being now made pro- 
bationer fellow, (scholaris,) made room for Hooker, 
who was still only a discipulus, to be reckoned on 
his own county.] 

27 [ 1523, Feb. 14, Reginald Poole made fel- 
“low of C. C. C.; 1539, Aug. 19, John Jewel, 
* made scholar; 1596, March 24, Thomas Jack- 
* son, scholar.” From the President’s Register.] 


Arts; Dr. Herbert Westphaling, a man of 
note for learning, being then vice-chancel- 
lor; and the act following he was complet- 
ed Master®®; which was anno 1577, his 
patron Doctor Cole being vice-chancellor 
that year, and his dear friend Henry Savill 
of Merton college being then one of the 
proctors. It was that Henry Savill that 
was after Sir Henry Savill, Warden of 
Merton college, and Provost of: Eaton: he 
which founded in Oxford two famous lec- 
tures, and endowed them with liberal main- 
tenance. It was that Sir Henry Savill, that 
translated and enlightened the History of 
Cornelius Tacitus with a most excellent 
comment ; and enriched the world by his 
laborious and chargeable collecting the 
scattered pieces of S. Chrysostome, and the 


| publication of them in one entire body in 


Greek ; in which language he was a most 
judicious critick. It was this Sir Henry 


| Savill, that had the happiness to be a con- 


temporary, and familiar friend to Mr. Hook- 
er, and let posterity know it. 

Andin this year of 1577, he was so happy 
as to be admitted fellow of the college 529: 
happy also in being the contemporary and 
friend of that Dr. John Reynolds, of whom 
I have lately spoken, and of Dr. Spencer; 
both which were after, and successively, 
made Presidents of Corpus Christi college 80: 
men of great learning and merit, and [ἃ- 
mous in their generations. 

Nor was Mr. Hooker more happy in his 
contemporaries of his time and college, than 
in the pupilage and friendship of his Edwin 
Sandys and George Cranmer, of whom my 
reader may note, thatthis Edwin Sandyswas 
after Sir Edwin Sandys,and as famous for his 
Speculum Europe *', as his brother George 


38 [Fulman, MSS. t. VIII. p. 1. inserts from the 
Convocation book, ‘ 1577, Comitiis, Julii 8vo, 
“ Magistri in Facultate Artium 100, (Dudley 
“ Cancellario, Westfaling Vice-cancellario) inter 
“«quos Rich. Hooker, Corp. Chr... .. Gulielm. 
* Cole, postrid. Comit. Vice-cancell.” In IX. 85, 
he says, “" Gul. Cole, Vice-cancellarius, e collegio 
“nostro primus, et usque hodie solus, 1572, 322 

Dr. Westphaling was then Canon of Ch. 
Ch. His name appears (1582) in the list of di- 
vines especially commissioned to confer with re- 
cusants. Strype, Whitg. I. 198. His consecra- 
tion as Bishop of Hereford, 1583, ib. 467.] 

29 [ 1577, Sept. 16. Mr. Barfoote, Vice-pras. 
“ admisit Ric. Hooker in Artib. Magistrum οἰ. 
““annor. 23, circiter fest. Pasch. ultimo preterit. 
“ nat. in dioc. Exon. elect. pro com. Surriensi.” 
Regist. C. C. C.] 

30 (1598, Dec. 14, John Reinolds made Presi-, 
dent of C.C. C., 1607, Jun. 9; John Spenser, 
ditto. Ibid.) 

31 [** Europe Speculum: or, a View or Sur- 
“vey of the State of Religion in the Western 
“ Parts ofthe World; wherein the Roman re- 
“ ligion, and the frequent policies of the church 
“ of Rome to support the same, are notably dis. 


68 


for making posterity beholden to his pen 
by a learned Relation and Comment on his 
dangerous and remarkable travels; and for 
his harmonious Translation of the Psalms 
of David, the Book of Job, and other poeti- 
cal parts of Holy Writ, into most high and 
elegant verse. And for Cranmer, his other 
pupil, shall refer my reader to the printed 
testimonies of our learned Mr. Camden, of 
Fines Morison, and others *. 

“This Cranmer, (says Mr. Camden, in 
“his Annals of Queen Elizabeth *%, ) whose 
“ Christian name was George, was a gentle- 
“man of singular hopes, the eldest son of 
“ Thomas Cranmer, son of Edmund Cran- 
“mer, the archbishop’s brother: he spent 
“much of his youth in Corpus Christi col- 
“lege in Oxford, where he continued master 
“of arts for some time before he removed, 
“and then betook himself to travel, accom- 
“ panying that worthy gentleman Sir Edwin 
“ Sandys into France, Germany, and Italy, 
“for the space of three years; and after 
“their happy return he betook himself to an 
“employment under Secretary Davison*, 
“a privy counsellor of note, who for an un- 
“happy undertaking, became clouded and 
“nitied; after whose fall, he went in place 
“of secretary with Sir Henry Killegrew in 
“his embassage into France ; and after his 
“death he was sought after by the most 
“noble Lord Mountjoy, with whom he went 
“into Ireland, where he remained until in a 
“battle against the rebels near Carlingford, 
“an unfortunate wound put an end both to 
“his life, and the great hopes that were 
“conceived of him 35: he being then but in 
“the thirty-sixth year of his age *°.” 

Betwixt Mr. Hooker and these his two 
pupils, there was a sacred friendship; a 
friendship made up of religious principles, 
which increased daily by a similitude of in- 
clinations to the same recreations and stud- 
ies; a friendship elementedin youth and in 
an university, free from self-ends, which the 
friendships of age usually are not: and in 
this sweet, this blessed, this spiritual amity 
they went on for many years: and, as the 
holy Prophet saith, so “they took sweet 


‘played; with some other memorable discoveries 
“and memorations. Haga Comitis, 1629.”] 

σὲ [The first edition added the name of the 
Lord Totness. The passage in Morison’s Itin- 
erary is in part ii. p. 83, 84.] 

33 [As translated by R. N. Lond. 1635, with 
additions by the author. See Major’s edition of 
Walton’s Lives, p. 443.] 

34 [He proceeded M. A. 1539, two years 
τὸ after Davison’s fall.” Fulman.] 

35 [Our author Cranmer hath written other 
“things, as I have heard Mr. Walton say, but 
“Tthey] are kept private to the great prejudice 
“of the public.” Wood, Ath. Oxon. I. 700.) 

36 [This is taken, with certain corrections, from 
an advertisement prefixed to Cranmer’s Letter on 
the Discipline, when it first appeared, 1642.) 


THE LIFE OF MR. RICHARD HOOKER. 


“counsel together, and walked in the house 
“ of God as friends.” By which means they 
improved this friendship to such a degree 
of holy amity as bordered upon heaven: ἃ 
friendship so sacred that when it ended in 
this world, it began in that next, where it 
shall have no end. 

And, though this world cannot give any 
degree of pleasure equal to such a friend- 
ship, yet, obedience to parents, and a desire 
to know the affairs, manners, laws, and 
learning of other nations, that they might 
thereby become the more serviceable unto 
their own, made them put off their gowns, 
and leave the college and Mr. Hooker to 
his studies; in which he was daily more 
assiduous: still enriching his quiet and ca- 
pacious soul with the precious learning of 
the philosophers, casuists, and schoolmen; 
and with them, the foundation and reason 
of all laws, both sacred and civil: and in- 
deed, with such other learning as lay most 
remote from the track of common studies. 

And as he was diligent in these, so he 
seemed restless in searching, the scope and 
intention of God’s Spirit revealed to man- 
kind in the sacred scripture; for the under- 
standing of which, he seemed to be assisted 
by the same Spirit with which they were 
written; He that regardeth truth in the in- 
ward parts, making him to understand wis- 
dom secretly. And the good man would 
often say, that “God abhors confusion as 
“contrary to his nature ;” and as often say, 
that “the scripture was not writ to beget 
“disputations and pride, and opposition to 
“ government; but moderation, charity, and 
“humility, obedience to authority, and peace 
“to mankind: of which virtues,” he would 
as often say, “no man did ever repent him- 
“self upon his death-bed.” And, that this 
was really his judgment, did appear in his 
future writings, and in all the actions of his 
life. Nor was this excellent man a stranger 
to the more light and airy parts of learning, 
as musick and poetry ; all which he had di- 
gested, and made useful ; and of all which 
the reader will have a fair testimony, in 
what will follow. 

In the year 1579, the chancellor of the 
university °7 was given to understand, that 
the publick Hebrew lecture was not read 
according to the statutes; nor could be, by 
reason of a distemper that had then seized 
the brain of Mr. Kingsmill **, who was to 
read it; so that it lay long unread, to the 
great detriment of those that were studious 
of that language: therefore, the chancellor 
writ to his vice-chancellor, and the univer- 


37 [The Earl of Leicester’s letter to this effect 
is extracted by Fulman from the convocation 
register, July 14, 1579. MSS, VIII. 183.) 

38 [Thomas Kingsmill, fellow of Magd. Coll. 
was Regius Professor of Hebrew from 1569 to 
1591.] 


THE LIFE OF MR. RICHARD HOOKER. 


sity, that he had heard such commenda- 


tions of the excellent knowledge of Mr. | 


Richard Hooker in that tongue, that he de- 
sired he might be procured to read it: and 


he did, and continued to do so, till he left | 


Oxford. 


Within three months after his undertak- | 


ing this lecture (namely, in October 1579 359) 
he was, with Dr. Reynolds and others, ex- 
pelled his college; and this letter, tran- 
seribed from Dr. Reynolds his own hand, 
May give some account of it. 


“To Sir Francis Knolles *. 


“T am sorry, right honourable, that I am 
“enforced to make unto you such a suit, 


39 Probably 1580. See note 40.) 

40 [This letter has been collated witha copy in 
Fulman’s MSS. IX. 180. He probably furnished 
Walton with it. In p. 182 he says, ‘It should 
**seem that in October 1580, J. B. took occasion 
“to expel J. R. and others: though I once thought 
“it to be in 1579, and so told Mr. Walton, who 
* thereupon added the year, which was not in the 
* copy, but in the margin :” probably he means 
the margin of the above letter. The same day, 
Reynolds wrote as follows to Walshingham: 

(Fulman IX. 174.) ‘Non putaram futurum 
“ unquam, illustrissime”Walsinghame, ut. cujus 
*beneyolentiam in meis commodis procurandis 
“expertus essem, ejus auxilium δὰ injurias 
*depellendas implorare cogerer. Verum unius 
“hominis impotens ambitio, dum omnia per- 
“rumpit jura, quo velific ter cvpiditati sue, si me 
* solum, esset levius, sed una quinque nostrum e 
* collegio ejecit: quam injuste non dico ; relinguo 
“ judici decidendum Episcopo Wintoniensi; quem 
“et leges nostre nobs in controversiis judicem 
“esse yolunt, et equum fore judicem, ipsius re- 
*‘ligio, fides, probitas persuadent. Veruntamen, 
‘quia nobis insuitant adversarii preoccupatum 
“esse animum enscopi, et obvallatum ita, ut 
*nullum vel locum vel aditum relicturus sit que- 
“ yelis nostris: a tua dignitate suppliciter rogamus 
“ αἰ eum per literas sollicitare digneris, ne sinat 
“legitime defensionis locum nobis intercludi. 
* Non petimus ut loc's restituamur pristinis, qui- 
‘bus sumus ejecti. Nam ea, si jure judicabimur 
“‘amisisse, neque desideramus, neque possumus 
‘‘accipere, licet offerantur u‘tro, quia vetamur 
“jurejurando. Justitiam, justitiam petimus et 
“scuitatem: petimus ut audiatur, ut expenda- 
‘tur causa nostra: ne veritas calumniis, poten- 
“tia jus opprimatur. Si, que sunt facta, jure 
* sunt facta: causam non dicimus quin maneant 
“immota. Sin et per injuriam est in nos grassa- 
“tus, et quod per scelus ausus est id per vim ob- 
*tinebet : nos quidem feremus ut poterimus, ne- 
* que dubitamus quin Deus patientize et consola- 
“tionis, cum «quos nobis animos, tum mali sola- 
“tia sit daturus. Sed collegium nostrum in sor. 
“dibus erit et merore. Sed Academia nostra 
“lugebit casum suorum civium. Sed illi quibus 
* pietas, quibus concientia, quibus virtus est cure, 
* causam justissimam ab iniquissima de gradu de- 
“jici lamentabuntur. Verum ἰδία ne eveniant in 
* tua, Vir illustrissime, multum est manu. Quem 
‘in finem duo sunt que abs te petimus : unum, ut 
“ Episcopum Wintoniensem per literas interpelles, 
“ne patiatur injuria nos opprimi ; examinetur res in 


69 


“the which, I cannot move it, but I must 
“complain of the unrighteous dealing of 
“one of our college; who hath taken upon 
“him, against all law and reason, to expel 
“out of our house both me and Mr. Hook- 
“ er, and ‘three other of our fellows, for do- 
“ing that which by oath we were bound to 
“do. Our matter must be heard before the 
“ Bishop of Winchester *!, with whom I do 
“not doubt but we shall find equity. How- 
“beit, forasmuch as some of our adversa- 
“ries have said, that the bishop is already 
“ foréstalled, and will not give us such au- 
“ dience a# we do look for; therefore I am 
“humbly to beseech your honour, that you 
“will desire the bishop by your letters to 
“Tet us have justice ; though it be with rig- 
“our, so it be justice: our cause is so good, 
“that Lam sure we shall prevail by it. Thus 
“much I am bold to request of your honour 
“for Corpus Christi college sake, or rather 
“for Christ’s sake ; whom I beseech to bless 
“you with daily increase of His manifold 
“ gifts, and the blessed graces of His Holy 
“ Spirit. 
“Your Honour’s, 
“in Christ to command, 
“JOHN RAINOLDES.” 
“London, October 9, 1579.” 


This expulsion was by Dr. John Bar- 
foote 42, then vice-president of the college, 


“judicio, agamus causam utrique suam, ferat 
“palmam justitia, cedat victoria veritati. Alter- 
“um, ut nobilissimum comitem Varvicensem pla- 
“ catum mihi reddas: quo nesciente, sine dubio, 
“yei iniquitatem, hee injuria nobis facta est; ut 
“ Chrysogonus libertus Sylla2 Sextum Roscium op- 
κε pressit imprudente L. Sylla. Atque utinam ex 
“te cognoscat quam sim integer ab co scelere, 
“ quod inimici mei apud illum impingunt falso, quo 
““generosum viri nobilis animum in me inflam- 
“ment: me facere que facio, non equitatis studio, 
“non legum tuendarum, non collegii nostri: sed 
“ut ejus voluntati ac studio resistam, et quasi tri- 
“umphum de eo reportem. Deus, qui revelabit 
“arcana cordium, mihi testis est, has voces scela- 
“‘ratas esse calumnias; et veniet tempus, veniet, 
“ quum hoc venenum aspidum sub labiis iniquo- 
“‘rum dabit justus Judex ipsis ebibendum. Meas 
“itaque petitiones equitate cause nostra subnix- 
“as, tue amplitudini: tuam amplitudinem et uni- 
ἐς versee cause nostre successum Dei gratie com- 
“mendo. Londini, 9 Octobr.” 

In the same volume, fol. 85, Fulman has the 
following entry: “ Great expectation of Dr. Cole 
‘resigning, first in favour of J. Barfoote, after- 
“wards of J. Reynolds, 1580:” (the date of 
Hooker’s expulsion.) } 

41 [If Oct. 1579 be the right date of this letter, 
the bishop here meant is Horn: if 1580, his suc. 
cessor, Watson. Strype, Grindal, 380.] 

42 [Fulm. X. 68. says of him, ‘* Natus in agro 
“ Hantoniensi, circa Festum Purificationis 1547 ; 
“ wt. 16, admiss. in Discip. Feb. 5, 1563; Scho- 
“Jaris 1566. Dec. 13; Ambrosio Comiti Warwi- 
“‘censi a sacris; cujus auctoritate Archidiaconus 
κι Lincolniensis, Apr. ], 1581. Ob. 1595." Bish- 


70 


and chaplain to Ambrose earl of Warwick. 
I cannot Jearn the pretended cause; but, 
that they were restored the same month is 
most certain. 

I return to Mr. Hooker in his college, 
where he continued his studies in all quiet- 
ness for the space of three years 43; about 
which time he entered into sacred orders, 
being then made Deacon and Priest; and, 
not long after, was appointed to preach at 
St. Paul’s Cross 44. 

In order to which sermon, to London he 
came, and immediately to the Shunam- 
mite’s house ; (which is a house so called, 
for that, besides the stipend paid the preach- 
er, there is provision made also for his lodg- 
ing and diet for two days before, and one 
day after his sermon.) This house was 
then kept by John Churchman, sometime a 
draper of good note in Watling-street, upon 
whom poverty had at last come like an 
armed man, and brought him into a neces- 
sitous condition ; which,though it be a pun- 
ishment, is not always an argument of God’s 
disfavour, for he was a virtuous man: I 
shall not yet give the like testimony of his 
wife, but leave the reader to judge by what 
follows. But to this house Mr. Hooker came 
so wet, so weary, and weatherbeaten, that 
he was never known to express more pas- 
sion, than against a friend that dissuaded 
him from footing it to London, and for find- 
ing him no easier an horse; supposing the 
horse trotted, when he did not: and at 
this time also, such a faintness and fear 
possest him, that he would not be persuaded 
two days’ rest and quietness, or an’ other 
means, couid be used to make him able to 
preach his Sunday’s sermon; but a warm 
bed, and rest, and drink, proper for a cold, 
given him by Mrs. Churchman, and_ her 
diligent attendance added unto it, enabled 
him to perform the office of the day, which 
was in or about the year 1581. 

And in this first public appearance to the 
world, he was not so happy as to be free 
from exceptions against a point of doctrine 
delivered in his sermon, which was, “ That 
“in God there were two wills; an antece- 
“ dent, and a consequent will: his first will, 
“ that all mankind should be saved; but his 
“ second will was, that those only should be 
“ saved, that did live answerable to that de- 
“ gree of grace which he had offered, or 
“ afforded them 45.) This seemed to cross 


op Cooper made him archdeacon. See a report 
from him to Archbishop Whitgift. of his perempto- 
y dealings with some puritan ministers, in Strype, 
Ann. IIT. 1, 349.] 

43 (Corrected, by Walton, from “ three or more 
“ years.” 

44{ Altered from, ‘in obedience to the college 
“statutes he was to preach either at St. Peter’s, 
« Oxford, or at St. Paul’s Cross, London ; and the 
* Jast fell to his allotment.” ] 

45 [See E. P. y. 49, and Fragment III. of the 


THE LIFE OF MR. RICHARD HOOKER. 


a late opinion of Mr. Calvin’s, and then ta- 
ken for granted by many that had nota 
capacity to examine it, as it had been by 
him before, and hath been since by Master 
Henry Mason 45, Dr. Jackson, 47, Dr. Ham- 
mond 48, and others of great learning, who 
believed that a contrary opinion entrenches 
upon the honour and justice of our merciful 
God. How he justified this, I will not un- 
dertake to declare: but it was not excepted 
against (as Mr. Hooker declares in his ra- 
tional answer to Mr. Travers) by John El- 
mer 49, then Bishop of London, at this time 
one of his auditors, and at last one of his 
advocates too, when Mr. Hooker was ac- 
cused for it %°. 

But the justifying of this doctrine did 
not prove of so bad consequence, as the 
kindness of Mrs. Churchman’s curing him 
of his late distemper and cold ; for that was 
so gratefully 51 apprehended by Mr. Hooker, 
that he thought himself bound in conscience 
to believe all that she said: so thatthe good 
man came to be persuaded by her, “ that 
“ he was a man of tender constitution :” and 
“that it was best for him to have a wife, 
“ that might prove anurse to him; such an 
“one as might both prolong his life, and 


Answer to “ A Christian Letter,’ &c. In 1595, 
Dr. Baro, Margaret Professor of Divinity at Cam- 
bridge, was attacked for preaching the same doc- 
trine almost in the same words. Strype, Whit- 
gift, IL. 298. and IIT. 347.] 

46 [First of Brasennose college, Oxford, after- 
wards chaplain of C. C. C. and by Bishop King 
of London, made rector of St. Andrew’s Under- 
shaft ; from which being expelled in 1641, he re- 
tired to Wigan, his native place, and died there in 
August 1647, aged about 74. The treatise of his 
referred to by Walton is “‘ Certain passages in Mr. 
τ Sam. Hoard’s book, entitled God’s love to man- 
“ kind manifested by disproving His absolute de- 
“‘erce for their damnation.” It was answered by 
Dr. Twiss in 1653. See Wood’s Ath. Oxon. IIT. 
220, 172.] 

47 [Works, IL. 173, 202. III. 793. ed. 1673.) 

48{In his Letters to Dr. Sanderson, on God’s 
Grace and Decrees, Works I. 663, &c. and espe- 
cially Letter I. § 28...... 51, 70...72. and Third 
Letter of Prescience, ὃ 58. ed. 1684.) 

49(By whose nomination probably Hooker 
preached: “it having been of long time customa- 
‘ry for the Bishops of London to summon up from 
«the universities, or elsewhere, persons of the best 
“ abilities to preach those public sermons, whither 
“the Prince and court, and the magistrates of the 
“ city, besides a vast conflux of people, used to re- 
“sort. Strype, Life of Aylmer, 201.) 

50 (This may refer to the year 1584, when Hook- 
er was made Master of the Temple, partly by the 
recommendation of Bishop Aylmer. Strype, Ann. 
III. 1, 352: although in Whitg. I. 344, he says, 
“ Sandys, Bishop of London.”} c 

51[In the register of C. C. C. is the following : 
an instance, probably, of Hooker's gratitude : 
1581, 21 Jun. Ego Gulielmus Churchman yices- 
“imo primo Junii admissus sum et juratus in sub- 
“ sacristam hujns collegii.”] 


THE LIFE OF MR. RICHARD HOOKER. 


make it more comfortable; and such an 
one she could and would provide for him, 
“if he thought fit to marry.” And he not 
considering that the children of this world 
* are wiser in their generation than the chil- 
τ dren of light;” but like a true Nathaniel, 
fearing no guile, because he meant none, 


ΥἹ 


(not far from Alesbury, and in the diocese 
of Lincoln ;) to which he was presented b 

John Cheny, esq. then patron of it, the 9 

of December 1584, where he behaved him- 
self so as to give no occasion of evil, but (as 
St. Paul adviseth a minister of God) “ in 
“ much patience, in afflictions, in anguishes, 


did give her such a power as Eleazar was | “in necessities; in poverty, and no doubt 
trusted with, (you may read it in the book! “ in long suffering ;” yet troubling no man 


of Genesis,) when he was sent to choose ἃ 
wife for Isaac; for even so he trusted her 


with his discontents and wants. 
And in this condition he continued about 


to choose for him, promising upon a fair| a year, in which time his two pupils, Edwin 
summons to return to London, and accept | Sandys and George Craniner *, took a jour- 


of her choice; and he did so in that or 
about the year following. Now the wife 
provided for him was her daughter Joan, 
who brought him neither beauty nor por- 
tion; and for her conditions, they were too 
like that wife’s, which is by Solomon com- 
pared to “a dripping house * ;” so that the 
good man had no reason to “rejoice in the 
® wife of his youth,” but too just cause to 
sey with the holy Prophet, “ Wo is me, that 
“Tam constrained to have my habitation 
“in the tents of Kedar !” 

This choice of Mr. Hooker’s (if it were 
his choice) may be wondered at; but let 
us consider that the prophet Ezekiel says, 
* there is a wheel within a wheel ;” asecret 
sacred wheel of Providence (most visible 
in marriages), guided by his hand, that 
“allows not the race to the swift,” nor 
“bread to the wise,” nor good wives to 
good men: and he that can bring good out 
of evil (for mortals are blind to this reason) 
only knows why this blessing was denied to 
patient Job, to meek Moses®°, and to our 
as meek and patient Mr. Hooker. But so 
it was: and let the reader cease to wonder, 
for “affliction is a divine diet;” which, 
though it be not pleasing to mankind, yet 
Almighty God hath often, very often impo- 
sed it as good, though bitter physick to 
those children whose souls are dearest to 
him. 

And by this marriage the good man was 
drawn from the tranquility of his college δ΄: 
from that garden of piety, of pleasure, of 
peace, and a sweet conversation, into the 
thorny wilderness of a busy world; into 
those corroding cares that attend a married 

riest, and a country parsonage ; which was 
eral: Beauchamp in Buckinghamshire 


55 Proverbs xix. 13. “The contentions of a 
wife are a continual dropping.”’] 

53 (Originally, “as some think, to meck Moscs.” 
Why the alteration was made is not clear, espe- 
cially considering Hooker’s own interpretation of 
the place in scripture here referred to. See E. P. 
v. c. 62. par. 24.] 

54|The college at that time was less tranquil 
-than usual :, as might be expected after the strong 
measures taken in 1568. Mr. Fulman’s papers 
contain many instances, besides those which have 
been adduced, of the turbulence and faction by 
which it was long infested.] 


ney tosece their tutor; where they found 
him with a book in his hand, (it was the 
Odes of Horace,) he being then, like hum- 
ble and innocent Abel, tending his small al- 
lotment of sheep in a common field, which 
he told his etd he was forced to do then, 
for that his servant was gone home to dine, 
and assist his wife to do some necessary 
household business. When his servant re- 
turned and released him, then his two pupils 
attended him unto his house, where their 
best entertainment was his quiet comipany, 
which was presently denied them; for 
“ Richard was called to rock the cradle 5° ;” 
and the rest of their welcome was so like 
this, that they stayed but till the next mor- 
ning, which was time enough to discover 
and pity their tutor’s condition: and they 
having in that time rejoiced in the remem- 
brance, and then paraphrased on many of 
the innocent recreations of their younger 
days, and other like diversions, and thereby 
given him as much present comfort as they 
were able, they were foreed to leave him to 
the company of his wife Joan, and seek 
themselves a quieter lodging for the next 
night. But at their parting from him, Mr. 
Cranmer said, “ Good tutor, lam serry your 
“Jot is fallen in no better ground as to your 
“parsonage: and more sorry that your wife 
“ proves not a more comfortable companion 
“after you have wearied yourseif in your 
“ restless studies.” ΤῸ whom the good man 
replied, “My dear George, if saints have 
“ usually a double share in the miseries of 
“ this life, I that am none, ought not to re- 
“pine at what my wise Creator hath ap- 
“ pointed for me, dut labour (as indeed I do 
ἐ daily) to submit mine to his will, and pos- 
“ sess my soul in patience and peace.” 


55 [Originally, “ were returned ‘rom travel and 
* took a journey,” &c. Now it appears from Ful- 
man’s papers, vol. VIII. that Sandys was made 
regent M. A. July 8, 1583 ; Crannier, not till July 
13, 1589. ‘This scems to shew that they went 
abroad together after their visit to Hooker, and of 
course confirms Walton’s correction.] 

58 [«* This narrative reminds ine of a domestic 
“ picture in the Life of Melancthon, who was seen 
“by one of his friends with ene hand rocking the 
«cradle of his child, with the other holding a 
“book.” Zouch, Life of Walton, subjoined to 
Walton’s Lives, II. p. 370. note.} 


72 THE LIFE OF MR. RICHARD HOOKER. 


ΑἹ their return to London, Edwin Sandys 
acquaints his father 57, who was then Arch- 
bishop of York, with his tutor’s sad condi- 
Uon, and solicits for his removal to some 
benefice that might give him a more quiet 
and a more comfortable subsistence ; which 
his father did most willingly grant him, 
when it should next fall into his power. 
And not long after this time, which was in 
the year 158555, Mr Alvie (Master of the 
Temple) died, who was a man of strict life, 
of great learning, and of so venerable beha- 
viour, as to gain so high a degree of love 
and reverence from all men, that he was 
generally known by the name of Father 
Alvie. And at the Temple reading, next 
after the death of this Father Alvie, he the 
said Archbishop of York, being then at din- 
ner with the judges, the reader and bench- 
ers of that society, met with a general con- 
dolement for the death of Father Alvie, and 
with a high commendation of his saint-like 
life, and of his great merit both towards God 
and man; and as they bewailed his death, 
so they wished for a like pattern of virtue 
and learning to succeed him. And here 
came in a fair occasion for the bishop to 
commend Mr. Hooker to Father Alvie’s 
place, which he did with so effectual an ear- 
nestness, and that seconded with so many 
other testimonies of his worth, that Mr. Hook- 
er was sent for from Draiton Beauchamp to 
London, and there the mastership of the 
Temple proposed unto him by the bishop, 
as a greater freedom from his country cares, 
the advantage of a better society, and a 
more liberal pension than his country par- 
sonage did afford him. But these reasons 
were not powerful enough to incline him to a 
willing acceptance of it; his wish was rath- 
er to gain a better country living, where he 
might “see God’s blessing spring out of 
“the earth, and be free from noise” (so he 
exprest the desire of his heart,) “and eat 
“that bread which he might more properly 
“call his own in privacy and quietness.” 
But, notwithstanding this averseness, he 
was at last persuaded to accept of the bish- 
op’s proposal; and was by patent for life 
made Master of the Temple the 17th of 
March, 15855, and he being then in the 
thirty-fourth year of his age. 


57 [Corrected from “ then Bishop of London, and 
“ after archbishop.” ] 

58 He was dead, and theplace void in the month 
of August, anno 1584. J. 5. [John Strype.] 

59This you may find in the Temple records. 
William Ermstead was Master of the Temple at 
the dissolution of the priory, and died 2 Eliz. 

Richard Alvey, Bat. Divinity, Pat. 13 Feb. 2 
Eliz. Magister sive Custos Domus et Ecclesiae 
novi Templi; died 27 Eliz. 

Richard Hooker succeeded that year by patent, 
in terminis, as Alyey had it, and he left it 33 


Eliz. 


6° [But before any mention was made of 

Mr. Hooker for this place, two other divines 
were nominated to succeed Al- 
vey; whereof Mr. Walter Tra- Endeavours for 
vers, a disciplinarian in his yyy0ts,10 be 
judgment and practice, and ‘Temple 
preacher here in the after- 
noons, was chief, and recommended by Al- 
vey himself on his deathbed, to be master af- 
ter him: and no marvel, for Alvey’s and Tra- 
vers’ principles did somewhat correspond. 
And many gentlemen of the house desir- 
ed him; which desire the lord treasurer 
Burghley was privy to, and by their re- 
quest and his own inclination towards 
him, being a good preacher, he moved 
the queen to allow of him; for the disposal 
of the place was in her. But Archbish- 
op Whitgift knew the man, and his hot 
temper and principles, from the time he 
was fellow in Trinity college, and had ob- 
served his steps ever after; he knew how 
turbulently he had carried himself at the 
college, how he had disowned the English 
established church and episcopacy, and 
went to Geneva, and afterwards to Ant- 
werp, to be ordained minister, as he was by 
Villers δ᾽ and Cartwright and others, the 
heads of a congregation there; and so came 
back again more confirmed for the disei- 
pline. And knowing how much the doctrine 
and converse of the master to be placed 
here would influence the gentiemen, and 
their influence and authority prevail in all 
parts of the realm, where their habitations 
and estates were, that careful prelate made 
it his endeavour to stop Travers’ coming in; 
and had a learned man in his 
view, and of principles more Cnnosed ata 
conformable and agreeable to op. 
the church, namely, one Dr. 
Bond, the queen’s chaplain, and one well 
known to her. She well understanding the 
importance of this place, ana knowing by 
the archbishop what Travers was, by a let- 
ter he timely writ to her majesty upon the 
vacancy, gave particular order to the trea- 
surer to discourse with the archbishop 
about it. 

The lord treasurer, hereupon, in a letter 
consulted with the said archbishop and 
mentioned Travers to him as one desired 
by many of the house. But the archbishop 
in his answer, plainly signified to his lord- 
ship that he judged him altogether unfit, 
for the reasons mentioned before ; and that 
he had recommended to the queen Dr. 
Bond as a very fit person. But however 
she declined him, fearing his bodily strength 


Hooker. [The year meant by Walton is no doubt 
1584.] 

60 [The portions between brackets are the addi- 
tions of Mr. Strype, who revised the life of 
Hooker for the edition of his works printed 1705.] 

61 (Of whom see some account in Strype, Whitg. 


That year Dr. Balgey suceceded Richard | 1. 417.] 


THE LIFE OF MR. RICHARD HOOKER. 


to perform the duty of the place, as she did 
Travers for other causes. And by laying 
both aside, she avoided giving disgust to 
either of those great men. This Dr. Bond 
seems to be that Dr. Nicholas Bond that 
afterwards was President of Magdalen col- 
lege, Oxon, and was much abused by Mar- 
tin Mar-prelate. 

These particulars I have collected from 
a letter of the archbishop to the queen, and 
other letters that passed between the arch- 
bishop and the lord treasurer about this af- 
fair, while the mastership was vacant. 
The passages whereof taken verbatim out 
of their said letters, may deserve here to 
be specified for the satisfaction of the 
readers. 

And first, in the month of August, upon 
the death of the former master, the arch- 
bishop wrote this letter unto the queen: 

“Tt may please your majesty to be adver- 
“tised that the mastership of the temple is 
“vacant by the death of Mr. 
“Alvey. The living is not 
“oreat, yet doth it require a 
“learned, discreet, and wise 
“man, in respect to the com- 
“pany there: who being well directed and 
“taught may do much good elsewhere in 
“the commonwealth, as otherwise also they 
“may do much harm. And because | hear 
“there is a suit made unto your highness 
‘ for one Mr. Travers, 1 thought it my duty 
* to signify unto your majesty, that the said 
“ Travers hath been and is one of the chief 
“and principal authors of dissension in this 
“church, a contemner of the book of 
“Prayers, and of other orders by authority 
“established ; an earnest seeker of innova- 
“tion; and either in no degree of the min- 
“istry at all, or else ordered beyond the 
“seas; not according to the form in this 
“church of England used. Whose placing 
“in that room, especially by your majesty, 
“would greatly animate the rest of that 
“faction, and do very much harm in sundry 
“respects. ΄ 

“Your majesty hath a chaplain of your 
“own, Dr. Bond, a man in my opinion very 
“fit for that office, and willing also to take 
“pains therein, if it shall please your high- 
“ness to bestow it upon him. Which I 
“refer to your most gracious disposition: 
“beseeching Almighty God long to bless, 
“prosper, and preserve your majesty to his 
τ glory, and all our comforts. 

“Your majesty’s most faithful servant 
and chaplain, 


The archbish- 
op to the queen 
concerning the 
vacancy of the 
Teuipie 


“Jo. CANTUAR.” 


“ From Croyden, 
“the day of August, 1584.” 


Next, in ἃ letter of the archbishop to the 
lord treasurer, dated from Lambeth, Sept. 
14, 1584, he hath these words: 


“TY beseech your lordship to help such an 


73 


“one to the mastership of the Temple, as is 
“known to be conformable to py. archpiche 
“the lawsand ordersestablish- op to the lord 
“ed; and a defender not ἃ de- ‘easurer. 
“praver of the present state and govern- 
“ment. He that now readeth there is 
“nothing less, as I of mine own knowledge 
“and experience can testify. Dr. Bond 
“is desirous of it, and I know not a fitter 
man.” 

The lord treasurer in a letter to the arch- 
bishop, dated from Oatlands (where the 
queen now was,) Sept. 17, 1584, thus wrote: 

“The queen hath asked me what I 
“thought of Travers to be master of the 
“Temple. Whereunto I an- 
“ swered, that at the request 
“of Dr. Alvey in his sickness, 
“and anumber of honest gen- 
“tlemen of the Tempie, 1 had yielded my 
“allowance of him to the place, so as he 
“would shew himself conformable to the 
“orders of the church. Whereunto I was 
“informed that he would so be. But her 
“majesty told me, that your grace did not 
“so allow of him. Which I said might be 
“for some things supposed to be written by 
“him in a book intituled, De Disciplina 
“ Ecclesiastica. Whereupon her majesty 
* commanded me to write to your grace, to 
“know your opinion, which I pray your 
“grace to signify unto her, as God shall 
“move you. Surely it were a great pity 
“that any impediment should be occasion to 
“the contrary; for he is well learned, very 
‘honest and well, allowed and loved of 
“the generality of that house. Mr. Bond 
“told me, that your grace liked well of 
“him; and so do I also, as one well learn- 
“ed, and honest; but as I told him, if he 
“came not to the place with some applause 
“of the company, he shall be weary there- 
“of. And yet 1 commended him unto her 
“majesty. if Travers should not have it. 
“ But her majesty thinks him not fit for that 
“place, because of his infirmities. Thus 
“wishing your grace assistance of God’s 
“Spirit to govern your charge unblame- 
“ably, 


The low 
treasurer to the 
archbisuop. 


* Your grace’s to command, 
“Witt. BURGHLEY.” 


«“ From the court at Oatlands, 
“the 17th Sept. 1584.” 


Part of the archbishop’s letter in answer 
to this was to this tenor: 


“Mr. Travers, whom your lordship names 
“in your letter, is to no man better known, 
“J think,than to myself. I did 
“elect him fellow of Trinity 
“college, being before reject- 
“ed by Dr. Beaumont for his 
“intolerable stomach: where- 
“of I had also afterwards such experi- 
“ence, that I was-forced by due punish- 
“ment so to weary him, till he was fain 


The archbish- 
op in answer 
to the letter of 
the lord treasu- 
rer. 


74 


“to travel, and depart from the college to 
“ Geneva, otherwise he should have been 
“ expelled for want of conformity towards 
“the orders of the house, and for his per- 
“tinacy. Neither was there ever any 
“under our government, in whom 1 found 
“less submission and humility than in 
“him. Nevertheless if time and years 
“have now altered that disposition (which 
“ I cannot believe, seeing yet no token there- 
“of; but rather the contrary), I will be as 
“ready to do him good as any friend he 
“hath. Otherwise I cannot in duty but do 
“my endeavour to keep him from that 
“place, where he may do so much harm, 
“ and do little or no good at all. For howso- 
“ ever some commend him to your lordship 
“and others, yet I think that the greater 
“and better number of both the Temples 
“have not so good an opinion of him. Sure 
“Tam that divers grave, and of the best af- 
“fected of them, have shewed their mislik- 
“ing of him to me ; not only out of respect 
“ of his disorderliness, in the manner of the 
“ communion, and contempt of the prayers, 
“but also of his negligence in reading. 
“Whose lectures, by their report, are so 
“ barren of matter, that his hearers take no 
“commodity thereby. 

“The book De Disciplina Ecclesiastica, 
“by common opinion, hath been reputed of 
“his penning, since the first publishing of 
“jt. And by divers arguments I am moved 
“to make no doubt thereof. The drift of 
“which book is wholly against the state 
“and government. Wherein also, among 
“other things, he condemneth the taking 
“and paying of firstfruits, tenths, &c. ° 
“ And therefore, unless he will testify his 
“conformity by subscription, as all others 
“do, which now enter into ecclesiastical 
“Jivings, and make proof unté me that he 
“js a minister ordered according to the 
“laws of this church of England, as I ver- 
“ily believe he is not, because he forsook 
“his place in the college upon that ac- 
“count; I can by no means yield my con- 
“sent to the placing him there, or else- 
“where, in any function of this church.” | 

And here I shall make a stop; and, that 
the reader may the better judge of what 
follows, give him a character of the times, 
and temper of the people of this nation, 
when Mr. Hooker had his admission into 
this place: a place which he accepted, 
rather than desired ; and yet here he prom- 


62[ Fol. 88. ‘ Quum omnis hic locus de ecclesia 
‘nostra indignissime spoliata a doctissimo viro 
“ Martino Bucero perpurgatus sit eo libro quem 
“ante memini, quumque eodem libro non solum 
τὸ Tmpropriationum, sed et Annalium (qué ejusdem 
“« species queedam esse videntur) Collationum, Re- 
“ sionationum, et aliarum nundinationum et spoli- 
‘‘ationum direptiones prosecutus sit : malo hee ex 
“eruditissimis illius scriptis peti, quo majorem 
 autoritatem oratio hec habere possit.” | 


THE LIFE OF MR. RICHARD HOOKER. 


ised himself a virtuous quietness, that bless- 
ed tranquillity which he always prayed 
and laboured for; that so he might in peace 
bring forth the fruits of peace, and glorify 
God by uninterrupted prayers and praises: 
for this he always thirsted and prayed: but 
Almighty God did not grant it: for his ad- 
mission into this place was the very begin- 
ning of those oppositions and anxieties, 
which till then this good man was a stran- 
ger to; and of which the reader may guess 
by what follows. 

In this character of the times, I shall, by 
the reader’s favour, and for his information, 
look so far back as to the beginning of the 
reign of Queen Elizabeth; a time, in which 
the many pretended titles to the crown, the 
frequent treasons, the doubts of her succes- 
sor, the late civil war, and the sharp perse- 
cution for religion that raged to the effusion 
of so much blood in the reign of Queen 
Mary, were fresh in the memory of all 
men; and begot fears in the most pious 
and wisest of this nation, lest the like days 
should return again to them, or their pres- 
ent posterity. And the apprehension of 
these dangers begot a hearty desire of a 
settlement in the church and state ; beliey- 
ing there was no other probable way left 
to make them sit quietly under their own 
vines and fig-trees, and enjoy the desired 
fruit of their labours. But time, and peace, 
and plenty, begot self-ends; and these be- 
got animosities, envy, opposition, and un- 
thankfulness for those very blessings for 
which they lately thirsted, being then the 
very utmost of their desires and even be- 
yond their hopes. 

This was the temper of the times in the 
beginning of her reign®* and thus it con- 
tinued too long; for those very people that 
had enjoyed the desires of their hearts in a 
reformation from the church of Rome, be- 
came at last so like the grave, as never to 
be satisfied, but were still thirsting for more 
and more: neglecting to pay that obedi- 
ence, and perform those vows which they 
made in their days of adversities and fear: 
so that in short time there appeared three 
several interests, each of them fearless and 
restless in the prosecution of their designs ; 
they may for distinction be called, the ac- 
tive Romanists, the restless Nonconformists, 
(of which there were many sorts,) and, the 
passive, peaceable Protestants. ‘The coun- 
sels of the first considered and resolved on 
in Rome: the second in Scotland, in Gene- 
va, and in divers selected, secret, danger- 
ous conventicles, both there, and within the 
bosom of our own nation: the third pleaded 
and defended their cause by establisht laws, 
both ecclesiastical and civil; and, if they 
were active, it was to prevent the other two 


63 [See a note on these words in Dr. Words- 
worth’s Eccl. Biog. IV. 217.] 


THE LIFE OF MR. 


from destroying what was by those known 
laws happily establisht to them and their 


RICHARD HOOKER. 75 


And in these times which tended thus to 
confusion, there were also many of these 


wer ; scruplemongers that pretended a tenderness 
Ishall forbear to mention the very many | of conscience, refusing to take an oath be- 


and dangerous plots of the Romanists | fore a lawful magistrate *°: and yet these 
against the church and state; because | very men,in their secret conventicles, did 
what is principally intended in this digres- | covenant ®* and swear to each other, to be 


sion, is an account of the opinions and ac- 
tivity of the Nonconformists ; against whose 
judgment and practice, Mr. Hooker became 
at last, but most unwillingly, to be engaged 
in a book-war; a war which he maintained 
not as against an enemy, but with the spirit 
of meekness and reason. 

In which number of Nonconformists, 


though some might be sincere, well-mean- | 


ing men, whose indiscreet zeal might be so 
like charity, as thereby to cover a multitude 


of their errors ; yet, of this party, there were | 


many that were possest with a high degree 
of “spiritual wickedness ;” I mean, with an 
innate restless pride and malice. I do not 
mean the visible carnal sins of gluttony 
and drunkenness, and the like, (from which 
good Lord deliver us,) but sins of a higher 
nature, because they are more unlike God, 
who is the God of love ‘and mercy, and 
order, and peace; and more like the Devil, 


‘assiduous and faithful in using their best 
endeavours to set up the presbyterian doc- 
jtrine and discipline; and both in sucha 
| manner as they themselves had not yet 
agreed on δ, but, up that government must. 
|To which end there were many that wan- 
| dered up and down, and were active in sow- 
ing discontents and sedition, by venomous 
and secret murmurings, and a dispersion of 
, scurrilous pamphlets and libels against the 
;church and state; but especially against 
the bishops ; by which means, together with 
venomous and indiscreet sermons, the com- 
mon people became so fanati¢, as to believe 
the Bishops to be Antichrist, and the only 
| obstructors of God’s Discipline ; and at last 
some of them were given over to so bloody 
a zeal, and such other desperate delusions, 
as to find out a text in the Revelation of St. 
| John, that “Antichrist was to be overcome 
“by the sword.” So that those very men ὅδ, 


who is not a glutton, nor can be drunk, and j that began with tender and meek petitions δ", 
yet is a devil; but I mean those spiritual | proceeded to admonitions™, then to satiri- 


wickednesses of malice and revenge, and | cal remonsirances, and at last having like 


an opposition to government: men that joy- 
ed to be the authors of misery, which is 
properly his work, that is the enemy and 
disturber of mankind; and thereby greater 
sinners than the glutton or drunkard, though 
some will not believe it. And of this party, 
there were also many, whom prejudice and 
a furious zeal had so blinded, as to make 
tiem neither to hear reason, nor adhere to 
the ways of peace: men, that were the very 
dregs and pest of mankind: men whom 
pride and seli-conceit bad made to overvalue 
their own pitiful, crooked wisdom so much, 
as not to be ashamed to hold foolish and 
unmannerly disputes against those men 
whom they ought to reverence, and those 
laws which they ought to obey; men that 
laboured and joyed first to find out the faults, 
and then to “speak evil of government,” 
and to be the authors of confusion: men, 
whom company, and conversation, and cus- 
tom had at last so blinded, and made so in- 
sensible that these were sins, that, like those 
that “ perisht in the gainsaying of Core,” so 
these died without repenting of these “ spir- 
“itual wickednesses,” of which the practi- 
ces of Coppinger and Hacket* in their 
lives, and the death of them and their adhe- 
rents, are God knows too sad examples ; 
and ought to be cautions to those men that 
are inclined to the like “spiritual wicked- 
“nesses.” 


64 [See Camden. Ann. parsii. pag. 34. ed. 1627. 
Strype, Ann. IV. 95.] 


; Absalom 7? numbered who was not, and who 
| was, for their cause, they got a supposed cer- 
tainty of so great a party, that they durst 
threaten first the bishops, and then the 
Queen and parliament’; to all of which they 
were secretly encouraged by the earl of Lei- 
| cester, then in great favour with her majesty, 
; and the reputed cherisher and patron-gene- 
ral of these pretenders to tenderness of con- 
science ; his design being, by their means, to 
bring such an odium upon the bishops, as to 


65 [Strype, Whitg. I. 502. IT. 25, 28. III. 120. I. 


351, 357. Hooker, Pref. to E. P. VIII. 13.] 
66 [By subscription. Strype, Whitg. III. 239, 
II. 13. 


Dr. Woodsworth thinks Walton inaccurate 11 
the mention of their swearing. But see Strype, 
Parker, II. 285. Collier, Εἰ. H. 11. 544 ] 

67[Dr. Bancroft proves their disagreement at 
large ; Survey of the pretended holy Discipline, c. 
9—19, 24, 34.] 

63 [That is the very same class or party : Samp- 
son, Humphrey, &c. being the leaders of the Peti- 
tioners; Cartwright, Travers, Field, &c. of the 
Admonitioners ; Penry, Udall, and others, of the 
Remonstrants. } 

69 [E. g. In the Convocation 1562. Strype, Ann. 
I. 1, 500. 

Foster, alias Colman, his petition to Secretary 
Cecil, 1569. Ann. I. 2, 350.) 

τὸ [ὙΠῸ two Admonitions to the Parliament, 
1572] 

τὶ (‘The tracts under the name of Martin Mar- 
prelate, and the like, 1588.] 

72 (2 Sam. xv.] 

73 (Hooker, Pref. to E. P. viii. 13.] 


76 


aie an alienation of their lands, anda 
arge proportion of them for himself: which 
avaricious desire had at last so blinded his 
reason, that his ambitious and greedy hopes 
seemed to put him into a present possession 
of Lambeth-house 74. 

And to these undertakings the Noncon- 
formists of this nation were much encoura- 
ged and heightened by a correspondence 
and confederacy with that brotherhood in 
Scotland”; so that here they became 
so bold, that one“ told the Queen openly 
in a sermon, “She was like an untamed 
“heifer, that would not be ruled by God’s 
“people, but obstructed his discipline.” And 
in Scotland they were more confident, for 
there they declared her an Atheist™, and 
grew to such a height as not to be account- 
able for any thing spoken against her; nor 
Sor treason against their own king, if it were 
but spoken in the pulpit?® ; shewing at last 
such a disobedience to him, that his mother 
being in England, and then in distress, and 
in prison, and in danger of death, the church 
denied the King their prayers for her; 
and at another time, when he had appointed 
a day of feasting, their church declared for 
a general fast, in opposition to his author- 
λυ 39: 

To this height they were grown in both 
nations ; and by these means there was dis- 
tilled into the minds of the common people 


74 (Fuller, C. H. b. ix. 130. “ Leicester cast a 
“eovetous eye on. Lambeth house,” alleging as 
“good arguments for his obtaining thereof, as 
“‘ever were urged by Ahab for Naboth’s vine- 
“ yard.”] 

τὸ [See the Letter of the general Assembly to 
the Bishops of England, Strype, Parker III. 150. 

“ Since the liberty of prophesying was taken up, 
“* which came but lately into the northern parts, 
“ (unless it were in the towns of Newcastle and 
“ Berwick, where Knox, Mackbray, and Udall 
“had sown their tares,) all things have gone so 
“ς cross and backward in our church, that I can- 
κε not call the history for these forty years or more 
“6 to mind, or express my observations upon it, but 
“« with a bleeding heart.” Dr. 'T. Jackson, Works, 
vol. III. p. 273. 

“ Tt was in the year 1550, or very near it, that 
“ the famous Scotch divine, John Knox, was ap- 
* pointed preacher to Berwick, and after that to 
“ Newcastle.” Strype, Mem. II. 1. 369.] 

76 Mr. Dering. [“ ΠῚ youhave said sometime οἵ 
“ yourself, tanquam ovis, ‘as a sheep appointed 
* to be slaine,’ take heed you heare not now of the 
“ Provhet, tanquam indomita juvenca, ‘as an un. 
‘tamed and unrulie heifer.’ ” (from Jerem. xxxi. 
18.) Wordsworth, Eccl. Biogr. IV. 226. Wal- 
ton probably took the aneedote from Fuller. 
Church Hist. b. ix. p. 109. See more of Dering, 
Strype, Ann. 1. 398, &c.] 

77 Vide Bishop Spotswood’s History of the 
Church of Scotland. 

[B. VI. Ann. 1596. p. 419. ed. 1655.] 

78 (Ibid. p. 330. (1584.) p. 421.(1596.)] 

79 (Spotswood, p. 354. (1586.)] 

80 (Ibid. 324. (1582.)} 


THE LIFE OF MR. RICHARD HOOKER. 


such other venomous and turbulent princi- 
ples, as were inconsistent with the safety of 
the church and state: and these opinions 
vented so daringly, that, beside the loss of 
life and limbs δ᾽, the governors of the church 
and state were forced to use such other se- 
yerities, as will not admit of an excuse, if it 
had not been to prevent the gangrene of 
confusion, and the perilous consequences 


!ofit; which, without such prevention, would 
| have been first confusion, and then ruin and 
misery to this numerous nation. 


These errors and animosities were so re- 
markable, that they begot wonder in an in- 
genious Italian, who being about this time 
come newly into this nation, writ scoffingly 
to a friend in his own country, to this pur- 
pose, “That the conimon people of England 
“were wiser than the wisest of his nation ; 
“for here the very women and shopkeep- 
“ers were able to judge of predestination, 
“and determine what laws were fit to be 
“made concerning church-government ; 
“and then, what were fit to be obeyed or 
“abolisht: That they were more able (or 
“at least thought so) to raise and determine 
“erplext cases of conscience, than the 
“ wisest of the most learned colleges in Ita- 
“ly: That men of the slightest learning, 
“and the most ignorantof the common peo- 
“ple, were mad for a new, or super, or re- 
“reformation of religion; and that in this 
“they appeared like that man, who would 
“never cease to whet and whet his knife, till 
“there was no steel left to make it useful.” 
And he concluded his letter with this ob- 
servation, “ That those very men that were 
“most busy in oppositions, and disputations 
“and controversies, and finding out the 
“faults of their governors, had usually the 
“least of Humility and Mortification, or of 
“the power of Godliness.” 

And to heighten all these discontents 
and dangers, there was also sprung up a 
generation of godless men; men that had 
so long given way to their own lusts and 
delusions, and so highly opposed the bless- 
ed motions of his Spirit, and the inward light 
of their own consciences, that they became 
the very slaves of vice, and had thereb 
sinned themselves into a belief of that whic 
they would, but could not believe; into a 
belief which is repugnant even to human 
nature (for the heathens believe that there 
are many gods), but these had sinned them- 
selves into a belief, that there was no God; 
and so, finding nothing in themselves but 
what was worse than nothing, began to wish 
what they were not able to hope for, name- 
ly, “that they might be like the beasts that 


81(Penry was executed May 1593. Barrow 
and Greenwood the month before. Strype, 
Whitg. 11. 175, &c. Stubbs and Page lost their 
right hands, for the book against the Queen’s 


marriage, 1580.) 


THE LIFE OF MR. RICHARD HOOKER. 


“perish:” and in wicked company (which 
is the atheist’s sanctuary) were so bold as to 
say so, though the worst of mankind, when 
he is left alone at midnight, may wish, but 


is not then able te think it: even into a be- 


lief that there is no God. Into this wretched, 
this reprobate condition, many had then 
sinned themselves 55. 

And now, when the church was pestered 
with them, and with all those other forena- 
med irregularities; when her lands were in 
danger of alienation, her power at least neg- 
jected, and her peace torn to pieces by sev- 
eral schisms, and such heresies as do usual- 
ly attend that sin, for heresies do usually 
outlive their first authors ; when the common 
people seemed ambitious of doing those very 
things that were forbidden and attended 
with most dangers, that thereby they might 
be punished, and then applauded and piti- 
ed; when they called the spirit of opposition 
a tender conscience, and complained of per- 
secution, because they wanted power to 
persecute others; when the giddy multitude 
raged, and became restless to find out mis- 
ery for themselves and others ; and the rab- 
ble would herd themselves together, and 
endeavour to govern and act in spite of au- 
thority: in this extremity of fear, and dan- 
ser of the church and state, when, to sup- 
press the growing evils of both, they needed 
ἃ man of prudence and piety, and of an high 
and fearless fortitude; they were blest in 
all by John Whitgift his being made Arch- 
bishop of Canterbury ; of whom Sir Henry 
Wotton that knew him well in his youth, 
and had studied him in his age, gives this 
true character: “that he was aman of rey- 
“erend and sacred memory; and of the 
“ primitive temper; aman of sucha temper, 
“as when the Church by lowliness cf spirit 
“did flourish in highest examples of vir- 
* te 83? And indeed this man proved so. 

And iheugh I dare not undertake to add 
to this excellent and true character of Sir 
Henry Wotton; yet, I shall neither do right 
το this discourse, nor to my reader, if i for- 
bear to cive him a further and short account 
of the life and manners of this excellent 
man; and it shall be short, for Llong to end 
this digression, that I may lead my reader 
back to Mr. Hooker, where we left him at 
he Temple. 


77 


which time the Queen made him her chap- 
lain: and not long after, Prebend of Ely ©, 
and then Dean of Lincoln; and having for 
many years past looked upon him with much 
reverence and favour, gave him a fair testi- 
mony of both, by giving him the bishoprick 
of Worcester, and (which was not with her 
a usual favour 53) forgiving him his first- 
fruits; then by constituting him Vice-presi- 
dent of the principality of Wales. And 
having experimented his wisdom, his justice, 
and moderation in the menage of her af- 
fairs, in both these places ; she in the twen- 
ty-sixth of her reign made him Archbishop 
of Canterbury, and not long after of her 
privy council; and trusted him to manage 
all her ecclesiastical affairs and preferments. 
In all of which removes, he was like the ark, 
which left a blessing upon the place where 
it rested §4; and in all his employments was 
like Jehoida, that did good unto Israel ©. 
These were the steps of this bishop’s as- 
cension to this place of dignity and cares; 
in which place (to speak Mr. Camden’s 
very words in his Annals of Queen Eliza- 
beth 85) “he devoutly consecrated both his 
“whole life to God, and his painful labours 
“to the good of his Church.” And yet, in 
this place he met with many oppositions in 
the regulation of church-affairs, which were 
much disordered at his entrance, by reason 
of the age and remissness of Bishop Grin- 
dai 57, his immediate predecessor, the acti- 
vity of the Nonconformists, and their chief 
assistant, the Earl of Leicester; and in- 
deed, by too many others of the like sacrile- 
gious principles. With these he was to 
encounter ; and though he wanted neither 
courage nor a good cause, yet he foresaw 
that without a great measure of the Queen’s 
favour, it was impossible to stand in the 
breach that had been lately made into the 
lands and immunities of the Church, or in- 
deed to maintain the remaining Jands and 
rights of it. And therefore by justifiable 
sacred insinuations, such as St. Paul to 
Agrippa, (“Agrippa, believest thou? I 
“know thou believest,”) he wrought him- 
self into so great a degree of favour with 


82 (This he had not from the Queen, but from 
Bishop Cox. Strype, Whitg. I. 26, and Paule’s 
Life of Whitg. in Wordsworth, E. B. IV. 321, 


John Whitgift was born in the county of | from which latter Walton took most of the partie. 
Lincoln, of a family that was ancient, and | ulars here related.] 


noted to be both prudent and aflable, and 
gentle by nature ; he was educated in Cam- 
bridge ; much of his learning was acquired 
in Pembroke-hall, (where Mr. Bradford the 
martyr was his tutor;) from thence he was 
removed to Peter-house; from thence to be 
Master of Pembroke-hall; and from thence 
to the Mastership of Trinity college: about 


85 {See Cranmer’s Letter to Hooker.] 
83 (Reliquie Wottoniane, p. 19, ed. 1651.) 


88 [ A rare gift for her, who was so good an 
“‘huswife of her revenues.” Fuller, C. H. b. x. 
p- 25.] 

84 [2 Sam. vi. 11.] 

85 [2 Chron. xxiv. 16.] 

86 [Camden’s Britannia, translated by Holland, 
p- 338, ed. 1610.) 

87 Or rather by reason of his suspension and se. 
questration, which he lay under (together with 
the Queen’s displeasure) for some years, when the 
ecclesiastical affairs were managed by certain ci- 
vilians. J.S 


78 


her, as, by his pious use of it, hath got both 
of them a great degree of fame in this 
world, and of glory in that into which they 
are now both entered. 

His merits to the Queen, and her favours 
to him, were such, that she called him her 
little black husband, and called his servants 
her servants ®8: and she saw so visible and 
blessed a sincerity shine in all his cares 
and endeavours for the Church’s, and for 
her good, that she was supposed to trust 
him with the very secrets of her soul, and 
to make him her confessor: of which she 
gaye many fair testimonies; and of which 
one was, that “she would never eat flesh 
“in Lent without obtaining a license from 
“her little black husband :” and would of- 
ten say, “she pitied him because she trust- 
“ed him, and had thereby eased herself, by 
“laying the burden of all her clergy-cares 
“upon his shoulders, which he managed 
“with prudence and piety.” 

I shall not keep myself within the prom- 
ised rules of brevity in this account of his 
interest with her majesty, and his care of 
the Church’s rights, if in this digression I 
should enlarge to particulars; and there- 
fore my desire is, that one example may 
serve for a testimony of both. And, that 
the reader may the better understand it, he 
may take notice, that not many years before 
his being made archbishop, there passed an 
act or acts of parliament 83, intending the 
better preservation of the church-lands, by 
recalling a power which was vested in oth- 
ers to sell or lease them, by lodging and 
trusting the future care and protection of 
them only in the crown: and amongst many 
that made a bad use of this power or trust 
of the Queen’s, the Earl of Leicester was 
one °°; and the bishop having, by his in- 
terest with her majesty, put a stop to the 
earl’s sacrilegious ἌΡΗ they two fell to 
an open opposition before her; after which 
they both quitted the room, not friends in 
appearance: but the bishop made a sudden 
and a seasonable return to her majesty, (for 
he found her alone,) and spake to her with 
great humility and reverence, to this pur- 
pose: 

“T beseech your majesty to hear me with 


88 [Paule’s Life of Whitg. in Wordsworth’s Eccl. 
Biog. IV. 387.] 

89 [1 Eliz. c. 19; 13 Eliz. c. 20, &c. See 
Blackstone’s Commentaries II. 319, 320, 321, 
Coleridge’s edition ; and Collier’s Eccl. Hist. II. 
430, 422.] 

9 [E. g. “The Earl of Leicester, in a suit to 
“her Majesty, upon the decease of Barnes, Bish- 
“op of Durham, moved her to take to herself di- 
‘vers bishops’ lands, the bishopricks being then 
“ void, to the value of 1,200/. yearly rent ; and to 
“settle upon them impropriations in the room 
“ thereof.” The fee-simple of a large portion of 
such lands to be afterwards granted to him, the 
earl. Strype. Ann. III. i. 689.) 


| 


THE LIFE OF MR. RICHARD HOOKER. 


“atience, and to believe that your’s and 
“the Church’s safety are dearer to me than 
“my life, but my conscience dearer than 
“both: and therefore give me leave to 
“do my duty, and tell you, that princes 
“are deputed nursing fathers of the Church, 
“and owe it a protection ; and therefore 
“God forbid that you should be so much 
“as passive in her ruins, when you may 
“prevent it; or that I should behold it 
“without horror and detestation; or should 
“forbear to tell your majesty of the sin and 
“danger of sacrilege. And though you 
“and myself were born in an age of frail- 
“ties, when the primitive piety and care of 
“the Church’s fae and immunitiés are 
“much decayed; yet, madam, let me beg 
“that you would first consider that there 
“are such sins as profaneness and sacri- 
“lege; and that, if there were not. they 
“could not have names in Holy Writ, and 
“particularly in the New Testament. And 
“1 beseech you to consider, that though our 
“Saviour said, ‘He judged no man; and 
“to testify it, would not judge nor divide 
“the inheritance betwixt the two brethren, 
“nor would judge the woman taken in adul- 
“tery; yet in this point of the Church’s 
“rights he was so zealous, that he made 
“himself both the accuser and the judge, 
“and the executioner too, to punish these 
“sins ; witnessed, in that he himself made 
“the whip to drive the profaners out of the 
“temple, overthrew the tables of the mo- 
“neychangers, and drove them out of it. 
“And I beseech you to consider, that it 
“was St. Paul that said to those Chris- 
“tians of his time that were offended with 
“idolatry, yet committed sacrilege, ‘'Thou 
“that abhorrest idols, dost thou commit 
“sacrilege 7) supposing, (I think,) sacrilege 
“the greater sin. This may occasion your 
“majesty to consider that there is such a 
“sin as sacrilege; and to incline you to 
“prevent the curse that will follow it, I be- 
“seech you also to consider, that Constan- 
“tine, the first Christian emperor, and 
“Helena his mother; that King Ed- 
“ oar, and Edward the Confessor 53, and 
“indeed many others of your predecessors, 
“and many private Christians, have also 
“given to God, and to his Church, much 
“Jand, and many immunities, which they 
“might have given to those of their own 
“families, and did not; but gave them for 
“ever as an absolute right and sacrifice to 
“God: and with these immunities and 
“lands, they have entailed a curse upon the 
“alienators of them *4; God prevent your 
“majesty from being liable to that curse, 
“which will cleave unto churchlands, as 
“the leprosy to the Jews. 


91 (Fuller, Ch. Hist. B. 1. p. 23.] 
92 (Ibid. B. II. p. 131, 132.) 

93 [Ibid. B. 11. p. 143.] 

94 (Hooker, Εἰ. P. V. 79, 14.) 


THE LIFE OF MR. RICHARD HOOKER. 


“ And to make you that are trusted with 
“their preservation, the better to under- 
“stand the danger of it, I beseech you for- 
“ get not, that to prevent these curses, the 
* Church’s land and power have been also 
“ endeavored to be preserved (as far as hu- 
“man reason, and the law of this nation, 
“have been able to preserve them) by an 

“immediate and most sacred obligation on 
“the consciences of the princes of this 
“realm. For they that consult Magna 
τ Charta 35 shall find, that as all your prede- 
“cessors were at their coronation, so you 
“also were sworn before all the nobility 
“and bishops then present, and in the pre- 
“sence of God, and in his stead to him that 
“anointed you, ‘to maintain the church- 
“lands, and the rights belonging to it;’ and 
“ this you yourself have testified openly to 
“God at the holy altar, by laying your 
“hands on the Bible then lying upon it. 
* And not only Magna Charta, but many 
“modern statutes have denounced a curse 
“upon those that break Magna Charta: a 
“curse like the leprosy, that was entailed 
“on the Jews 38 ; for as that, so these curses 
“have and will cleave to the very stones of 
“those buildings that have been consecrat- 
“ed to God; and the father’s sin of sacri- 
“lege hath and will prove to be entailed 
“on hisson and family. And now, madam, 
* what account can be given for the breach 
“of this oath at the last great day, either 
“by your majesty or by me, if it be wilfully, 
“or but negligently violated, I know not. 

* And therefore, good madam, let not the 
“late lord’s exceptions against the failings 
“of some few clergymen prevail with you 
“to punish posterity for the errors of this 
“ present age; let particular men suffer for 
τ their particular errors, but let God and his 
“ Church have their inheritance: and though 
(1 pretend not to prophesy, yet I beg pos- 
“terity to take notice of what is already 
“become visible in many families: that 
τ church-land added to an ancient and just 
“inheritance, hath proved like a moth fret- 
“ting a garment, and secretly consumed 
“both ; or like the eagle that stole a coal 
“ from the altar, and thereby set her nest 
“on fire, which consumed both her young 
“eagles, and herself that stole it*’. 

“ And, though I shall forbear to speak re- 
“proachfully of your father; yet I beg you 
“to take notice, that a part of the Church’s 
“rights, added to the vast treasure left him 
“ by his father, hath been conceived to bring 
“an unavoidable consumption upon both, 
τ notwithstanding all his diligence to pre- 
“serve them. And consider that after the 


9% [ The first article of Magna Charta is ‘ Que 
“165 Eglises de Engleterre seront franches, et 
“aient les dreitures franches,‘ et enterinés, et 
“ plenieres’” Dr. Zouch. See Hooker, ubi sup.] 

96 [Deut. xxviii. 27, 35.] 

87 [Esop’s Fables, by L’Estrange, fable 72.] 


79 


“violation of those laws, to which he had 
“sworn in Magna Charta, God did so far 
“deny him his restraining grace, that as 
“King Saul after he was forsaken of God, 
“fell from one sin to another; so he, till at 
“last he fell into greater sins than J am 
“willing to mention. Madam, religion is 
“the foundation and cement of human so- 
“ cjeties: and when they that serve at God’s 
“altar shall be exposed to poverty, then re- 
“‘ligion itself will be exposed to scorn, and 
“become contemptible ; as you may already 
“observe it to be in too many poor vicar- 
“ages in this nation. And therefore, as 
“you are by a late act or acts of parlia- 
“ment entrusted with a great power to 
“preserve or waste the church’s lands ; 
“Yet dispose of them for Jesus’ sake, as 
“you have promised to men, and vowed to 
“ God ; that is, as the donors intended ; let 
“neither falsehood nor flattery beguile you 
“to do otherwise: but put a stop to God’s 
“and the Levite’s portion, I beseech you, 
“and to the approaching ruins of His 
“Church, as you expect comfort at the last 
“oreat day; for, Kings must be judged. 
“ Pardon this affectionate plainness, my most 
“ dear sovereign, and let me beg to be stiil 
“continued in your favour, and the Lord 
“still continue you in his.” 

The Queen’s patient hearing this af- 
fectionate speech, and her future care to 
preserve the Church’s rights, which till 
then had been neglected, may appear a fair 
testimony, that he made her’s and the 
Church’s good the chiefest of his cares, and 
that she alsothought so. And of this there 
were such daily testimonies given, as begat 
betwixt them so mutual a joy and confi- 
dence, that they seemed born to believe 
and do good to each other: she not doubt- 
ing his piety to be more than all! his oppos- 
ers, which were many; nor doubting his 
prudence to be equal to the chiefest of her 
council, who were then as remarkable for 
active wisdom, as those dangerous times 
did require, or this nation did ever enjoy. 
And in this condition he continued twenty 
years °°, in which time he saw some flow- 
ings, but many more ebbings of her favour 
towards all men that had opposed him, es- 
pecially the Earl of Leicester: so that God 
seemed still to keep him in her favour, that 
he might preserve the remaining church- 
lands and immunities from sacrilegious 
alienations. And this good man deserved 
all the honour and power with which she 
gratified and trusted him ; for he was a pious 
man, and naturally of noble and grateful 
principles: he eased her of all her church- 
cares by his wise menage of them; he gave 
her faithful and prudent counsels in all the 
extremities and dangers of her temporal 


98 [He was confirmed Archbishop, Sept. 23, 
1583, and died Feb. 29, 1603.] 


80 


affairs, which were very many; he lived to 
be the chief comfort of her life in her de- 
clining age, and to be then most frequent- 
ly with her, and ber assistant at her private 
devotions; he lived to be the greatest com- 
fort of her soul upon her death-bed, to be 
present at the expiration of her last breath, 
and to behold the closing of those eyes that 
had long looked upon him with reverence 
and affection. And let this also be added, 
that he was the chief movrner at her sad fu- 
neral; nor let this be forgotten that within a 
few hours after her death, he was the happy 
proclaimer, that King James (her peaceful 
successor) was heir to the crown. 

Let me beg of my reader, that he allow 
me to say a little, and but a little, more of 
this good bishop, and I shall then presently 
Sead him back to Mr. Hooker: and, because 
I would hasten, I will mention but one 

art of the bishop’s charity and humility ; 
Frat this of both °°: he built a large alms- 
house near to his own palace at Croyden in 
Surrey, and endowed it with maintenance 
for a master and twenty-eight poor men and 
women; which he visited so often, that he 
knew their names and dispositions; and 
was so truly humble, that he called them 
Brothers and Sisters: and whensoever the 
Queen descended to that lowliness to dine 
witb him at his palace in Lambeth, (which 
was very often,) he would usually the next 
day shew the like lowliness to his poor broth- 
ers and sisters at Croyden, and dine with 
them at his hospital; at which time, you 
may believe, there was joy at the table. 
And at this place he built also a fair free- 
school, with a good accommodation and 
maintenance for the master and scholars; 
which gave just occasion for Boyse 5181 105, 
then ambassador for the French king, and 
resident here, at the bishop’s death, to say, 
“The bishop had published many learned 
“books; but a free-school to trainup youth 
“ and an hospital to lodge and maintainaged 
“and poor people, were the best evidences 
“of Christian learning that a bishop could 
“leave to posterity.” This good bishop 
lived to see King James settled in peace, 
and then fell into an extreme sickness at his 

alace in Lambeth!; of which when the 

ing had notice, he went presently to visit 
him, and found him in his bed in a declining 
condition, and very weak; and after some 
short discourse betwixt them, the King 


99 [Paule, in Dr. Wordsworth’s 1006]. Biog. IV. 
591, 392.] 

100 (Jean de Thumery de Boissise, counsellor to 
King Henry IV: who signed the commercial 
treaty with England, 1606, (Rymer, xvi. 645,) 
and was afterwards ambassador of France in the 
duchy of Cleves, (Sully, Mem. VII. 245, ed. 
Liege 1788.) and in Denmark (ibid. 285.)] 

1 ΤΗ͂Σ was seized with palsy at Whitehall, just 
after an audience of the King. Paule’s Life, 
397.] 


“ 


THE LIFE OF MR. RICHARD HOOKER. 


at his departure assured him, “He had a 
“oreat affection for him, and a very high 
“value for his prudence and virtues, and 
“would endeavour to beg his life of God 
“for the good of his Church.” To which 
the good bishop replied, Pro ecclesia Dei, 
Pro ecclesia Dei: which were the last words 
he ever spake; therein testifying, that as in 
his life, so at his death, his chiefest care was 
of God’s Church. 

This John Whitgift was made archbishop 
in the year 1583. In which busy place he 
continued twenty years and some months; 
and in which time, you may believe, he had 
many trials of his courage and patience ; 
but his motto was, Vincit qui patitur : and 
he made it good. : 

Many of his many trials were occasioned 
by the then powerful Earl of Leicester, who 
did still (but secretly) raise and cherish a 
faction of Nonconformists to oppose him; 
especially one Thomas Cartwright, a man 
of noted learning ; some time contemporary 
with the bishop in Cambridge, and of the 
same college, of which the bishop had been 
master: in which place there’ began some 
emulations, (the particuiars I forbear 2,) and 
at last, open and high oppositions betwixt 
them; and in which you may believe Mr. 
Cartwright was most fwully, if his expulsion 
out of the university can incline you to it. 

And in this discontent® after the earl’s 
death, (which was 1588,) Mr. Cartwright 
appeared a chief cherisher of a party that 
were for the Geneva church government; 
and, to effect it, he ran himself into many 
dangers both of liberty and life; appear- 
ing at the last to justify himself and his 


2[Strype, Whitg. b. 1. ο. 4,8. Ann. I. ii. 372 
... 382. If. i. 1-5. Bp. Cooper, Admon. 148. 
“Many know that a repulse of a dignity desired 
‘“‘was the cause that our schism brake forth, and 
“hath so eagerly continued.” ] 

3[In the edition of 1723, and I believe in ail 
following editions, this passage stands as follows, 
the errors having been rectified, and several addi- 
tions made, as it seems, by Strype : 

“Tong before the earl’s death Mr. 
“Cartwright appeared in many remon- 
“ strances, especially that called the Admonition 
“to the Parliament. Which last he caused to be 
“printed : to which the Doctor made an Answer, 
“and Cartwright replied unto him: and then the 
“ Doctor having rejoimed to his reply, (however 
«“ Mr. Cartwright would not be satisfied,) he wrote 
“no more, but left, &c. [And to postenty he left 
“ such a learned and useful book, as does abun- 
“ dantly establish the reformation and constitution 
“of our Church, and vindicate it against all the 
“ cavils of the innovators.] After some-time, the 
“ Doctor being preferred to the See, first of Wor- 
“ cester, and then of Canterbury, Mr. Cartwright, 
“ after his share of trouble and imprisonment, (for 
“setting up new presbyteries in divers places 
“against the established order,) having received 
“ from the archbishop many personal! fayours, Te- 
“ tired himself to a more private living.”] 


aE 


THE LIFE OF MR. RICHARD HOOKER. 


81 


party in many remonstrances, which he; conformity. For the elucidation whereof, 
caused to be printed, and to which the bish-| and some further light into this matter, let 
op made a first answer, and Cartwright re-| both these letters be read and considered ; 
piied upon him: and then the bishop having | the former of the earl to the archbishop; 
rejoined to his first reply, Mr. Cartwright) the latter of the archbishop to the earl. 


either was, or was persuaded to be, satisfi- 


ed: for he wrote no more‘, but left the| 


reader to be judge which had maintained 
their cause with most charity and reason. 
Afiersome silence, Mr. Cartwright received 
from the bishop many personal favours, and 
‘betook himself to a more private living, 
which was at Warwick, where he was made 
master of an hospital, and lived quietly, and 
grew rich®; and where the bishop gave him 
a license to preach, upon promise not to 
meddle with controversies, but incline his 
hearers to piety and moderation: and this 
romise he Gao during his life, which ended 
W602, the bishop surviving him but some 
few months, each ending his days in perfect 
charity with the other. 
[It is true, the archbishop treated Cart- 
wright with such civility as gained much 
upon him, and made him de- 
clare unto his patron, the Earl 
of Leicester, how much the archbishop’s 
humane carriage had endeared him to him ; 
d withal shewed his desire that he might 
ave liberty sometimes to have access to 
im ; professing that he would seek to per- 
suade all with whom he had concern and 
converse, to keep up an union with the 
ehurchofEngland. ‘This, I say, is certain; 
but it is not so certain, that the archbishop 
ah Cartwright a license to preach. It 
ppears, that in the year 1585 he refused 


J. 5. 


Ὁ grant it him, however solicited by Lei-| 
cester’s own letter to do it; and notwith- 


oe Cartwright’s promises, he required 
ore space of time to be satisfied of his 


4 [There is an error here, which may be traced 
to Fuller, C. H. b. ix. p. 102. 

amiss to set down what writings, pro and con, 

passed on the occasion of this book,” (the Ad- 
‘Monitions to the Parliament, 1572,) ‘* between two 
“eminent authors of opposite parties. 1. The Ad- 
monition, first and second, made by Mr. Cart- 
wright. 2. The Answer to the Admonition by 
*Dr. John Whitgift. 3. The Reply to the An- 
swer to the Admonition by Mr. Tho. Cartwright. 
4. The Defence of the Answer by Dr. John 
““ Whitgift. his last kept the field, and (for 
“aught I can find) received no solemn refuta- 
“tion.” ‘To which he adds many conjectures on 
the possible causes of Cartwright’s silence : not be- 


ing at all aware of the Second Reply, a much Jar- 
ger work than the first; which Second Reply 
eame out in two parts, 1575 and 1577.] 
μ 5 (“ We find him at this time growing rich in 
the town of Warwick (there master of an hos. 
" ital) by the benevolence and bounty of his fol- 
ee: where he preached yery temperetely. 
according to his promise made to the Archbish- 
“op.” Fuiler C. H. b. x. p. 2, almost verbatim 
from Paule’s Life of Whitgift: see Wordsworth’s 
Eccl. μὰς ἢ IV. 366.] 
Vou. 6 


=F 1.4... 


“Tt will not be | 


| “trust it shall do a great deal 
|“ofgood. And he protesteth and profess- 


“My good Lord, 
“T most heartily thank you for your fa- 
“vourable and courteous usage of Mr. Cart- 
ra . S 
“wright, who hath so exceed- ἘΝ Mag 
“ing kindly taken it also, as I ΤΑΣ deatententis 
“assure your Grace, he can- Archbishop 


( Ξ wa concerning Mr. 
not speak enough of it. 1 Qin vreht 


“eth to me, to take no other course, but to 
“the drawing of all men to the unity of the 
“Church: and that your Grace hath so 
“ dealt with him, as no man shall so com- 
“mand him, and dispose of him, as you 
“shall: and doth mean io let this opinion 
“publicly be known, even in the pulpit, (if 
“your grace so permit him,) what he him- 
“self will, and would all others should do, 
“for obedience to the laws established. 
“ And if any little scruple be, itis not great, 
“and easy to be reformed by your Grace ; 
“whom I do most heartily entreat to con- 
“tinue your favour and countenance to- 
“wards him, with such access sometimes 
“as your leisure may permit. For I per- 
“ceive he doth much desire and crave it, 
“&c. Thus, my good lord, praying to God 
“to bless his Church, and to make his ser- 
“vants constant and faithful, I bid your 
“ Grace farewell. 
“Your Grace’s very assured friend, 
“Ros. Leicester.” 
“Ὁ At the court, this 14th of July.” 


To which letter the archbishop returned 
this answer. 

“My singular good Lord, 

“Mr. Cartwright shall be welcome to me 
“at all times, and using himself quietly, as 
“becomes him, and as I hope 
“he will, he shall find me will- 
“ing to do him any good: but 
“to grant unto him, as yet, my license to 
“preach, without longer trial, 1 cannot; es- 
“ pecially seeing he protesteth himselt to be 
“of the same mind he was at the writing 
“of his book, for the matter thereof, though 
“not for the manner; myself’ also, I thank 
“ God, not altered in any point by me set 
“ down to the contrary ; and knowing many 
“things [in his book] to be very dangerous. 
“ Wherefore, notwithstanding I am content 
“and ready to be at peace with him, so 
“Jong as he liveth peaceably ; yet doth my 
“conscience and duty forbid me to give ua- 
“to him any further public approbation, un- 
“¢il I be better persuaded of his conformi- 
“ty. And so being bold to use my accus- 
“tomed plainness with your good lordship, 
5 1 commit you to the tuition of Almighty 
“ God; this 17th of July, 1585.”] 


The Archbish- 
op to the earl. 


82 


And now after this long digression made ! 
for the information of my reader concerning 
what follows, I bring him back to venerable | 
Mr. Hooker, where we left him inthe 'Tem- | 
ple ; and where we shall find him as ceep- | 
ly engaged in a controversy with Walter | 
Travers ®, a friend and favourite of Mr. 
Cartwright’s, as the bishop had ever been 
with Mr. Cartwright himself; and of which 
I shall proceed to give this following ac- 
count. 

And first this; that though the pens of 
Mr. Cartwright and the bishop were now 
at rest’, yet there was sprung up anew 
generation of restless men, that by compa- 
ny and clamours became possest of a faith 
which they ought to have kept to them- 
selves, but could not: men that were be- 
ceme positive in asserting, “ that a Papist 

cannot be saved :” insomuch, that about 
this time, at the execution of the Queen of 
Scots §, the bishop that preached her fune- 
ral sermon ee was Dr. Howland’, then 
Bishop of Peterborough) was reviled for 
not being positive for her damnation. And 
besides this boldness of their becoming 
gods, so far as to set limits to his mercies ; 
there was not only one Martin Mar-Pre- 
late’®, but other venomous books daily 
printed and dispersed ; books that were so 
absurd and scurrilous, that the graver di- 
yines disdained them an answer. And yet 
these were grown into high esteem with 
the common people, till Tom Nash appear- 
ed against them all ; who was a man of a 
sharp wit, and the master of a scoffing satir- 
ical merry pen, which he employed to dis- 
cover the absurdities of those blind, mali- 
cious, senseless pamphlets, and sermons as 
senseless as they ; Nash his answers being 
like his books ', which bore these titles, An 


6 [* Mr. Walter Travers, whom I may term the 
“neck (allowing Mr. Cartwright for the head) of 
“the Presbyterian paity.” Fuller, C. H. b. ix. 
136. 

7 ‘tee the editions since Strype insert “ and 
«had been a great while.” ‘The latter portion of 
‘Cartwright’s Second Reply was published in 
1577.] 

8 [Feb. 8, 1588.] 

9[By a note in Dr. Zouch’s edition, given also 
by Wordsworth, it appears that Dr. Wickham, 
Bishop of Lincoln, not Bishop Howland, preached 
the sermon on this occasion. Fuller, ix. 181, 
says, “she was buried in the quire of Peterbo- 
“tough, and Dr. Wickham, Bishop of Lincoln, 
* preached her funeral sermon ; causelessly carped 
“ at by the Martin Mar-Prelate, as too favourable 
“ conceming her final condition.” | 

10[1581.] 

[The meaning seems to be, Nash’s answers 
“being like his (Martin’s) books: which (an- 
“‘ swers) bore, &c.” Compare the titles at length 
of the pamphlets mentioned in the next note with 

‘the two following of Penry’s. ‘“O read over Dr. 
“John Bridges, for it is a worthy work; or, An 
« Epitome of the first book of that right worship- 


THE LIFE OF MR. RICHARD HOOKER. 


Almond for a Parrot,!?. A Fig for my God- 
son, Come crack me this Nut, and the like ; so 
that his merry wit made some sport, and 
such a discovery of their absurdities, as 
(which is strange) he put a greater stop to 
these malicious pamphlets than a much 
wiser man had been able 13, 

And now the reader is to take notice, 
that at the death of Father Alvie, who was 
master of the Temple, this Walter Travers 


“full volume written against the Puritans in the 
* defence of the noble clergie, by as worshipful a 
“priest, John Bridges, presbyter, priest, or elder, 
‘“* doctor of divillitie, and deane of Sarum. Where- 
“in the arguments of the Puritans are wisely pre- 
“vented, that when they come to answer M. 
* Doctor they must needs say something that hath 
“been spoken. Compiled for the behoofe and 
“ overthrow of the parsons, fyckers, and currats, 
“that have learnt their catechisms and are past 
“grace. By the reverend and worthy Martin 
* Marprelate, gentleman, and dedicated to the 
*confocation house. ... Printed over sca in Eu- 
“rope, within two furlongs of a bouncing priest, 
“‘at the cost and charge of M. Marprelate, gen- 
* tleman.” 

“'Theses Martiniane : i. 6. certain demonstra- 
‘tive conclusions, set down and collected, as it 
“should seem, by that famous and renowned 
“clark, the reverend Martin Marprelate the great ; 
‘serving as a sufficient and manifest confutation 
“of all that ever the college of catercaps, with 
“their whole band of clergie priests, have or can 
“ bring for the defence of their ambitious and anti- 
“ christian prelacy. Published and set forth as an 
“after-birth of the noble gentleman himself, by a 
pretty stripling of his, Martin Junior, and dedi- 
“cated by him to his good neame and nuncka, 
“‘maister John Kankerbury .... Printed by the 
“assigns of Martin Junior, without any privilege 
“ of the Cater-caps.” 

12[* An Almond for a Parrot, or Cuthbert Cur- 
“yyknave’s Alms. Fit for the knave Martin and 
“the rest of those impudent beggars, that cannot 
“be content to stay their stomach with a benefice, 
“but they will needs break their fasts with our 
“bishops. Imprinted at a place not far froma 
“place, by the assigns of Signior Somebody, and 
“are to be sold at his shop in Trouble-knayve 
“« Street, at the sign of the Standish.” 

« Pappe with an Hatchet ; alias, A Fig for my 
‘Godson ; or, Crack me this Nut ; or, A country 
“ Cuff, i.e. a sound box of the ear for the idiot 
“ Martin to hold his peace, seeing the patch will 
‘take no warning. Written by one that dares 
“ to calla dog a dog, and made to prevent Martin’s 
“dog days. Imprinted by John Anoke and John 
“ Astile for the Bailiff of Withernam, cum privi- 
‘‘Jegio perennitatis, and are to be sold at the sign 
“of the Crab-tree Cudgel in Thwack-coat Lane.” 

‘To give Pap with a Hatchet ;’ “a proverbial 
“ phrase, for doing a kind thing in an unkind man- 
“ner,” Nare’s Glossary. ‘Pap.’ Watts, Bibli- 
oth. Brit. ascribes the pamphlet to Lilly and not to 
Nash.] 

13 [ By his (Dr. Bancroft’s) advice that course 
“ was taken, which did principally stop Martin’s 
“and his fellows’ mouths ; viz. to haye them an- 
“swered after their own vain writings.’ Abp. 
Whitgilt, ap. Strype, Whitg. 11. 387.] 


THE LIFE OF MR. RICHARD HOOKER. 


was lecturer there for the evening ser- 
mons !4, which he preached with great ap- 
probation, especially of some citizens, and 
the younger gentlemen of that society ; and 
for the most part approved by Mr. Hooker 
himself, in the midst of their oppositions: 
for he continued lecturer a part of his time: 
Mr. Travers being indeed a man of com- 
petent learning, of winning behaviour,and 
ofa blameless life. But he had taken οτ- 
ders by the presbytery in Antwerp 15, (and 
with them some opinions, that could never 
be eradicated,) and if in any thing he was 
transported, it was in an extreme desire to 


set up that government in this nation: for | 


the promoting of which he had a corres- 
pondence with Theodore Beza at Geneva’®, 
and others in Scotland!*; and was one of 
the chiefest assistants to Mr. Cartwright in 
that design. 

Mr. Travers had also a particular hope to 
set up this government in the Temple, and 
to that end used his most zealous endeav- 


ours to be master of it; and his being dis- | 


appointed by Mr. Hooker’s admittance, 
proved the occasion of a public opposition 
betwixt them in their sermons. Many of 
which were concerning the doctrine and 
‘ceremonies of this church: insomuch that 
as St..Paul withstood St. Peter to his face, 
so did they withstand each other in their 
sermons; for as one hath pleasantly exprest 
it, “ The forenoon sermon spake Canter- 
bury, and the afternoon, Geneva!®.” 

ἴῃ these sermons there was little of bit- 
terness, but each party brought all the rea- 
sons he was able, to prove his adversary’s 
opinion erroneous. And thus it continued 
a long time, till the oppositions became so 
visible, and the consequences so dangerous, 


83 


eee put a stop to Mr. Travers his 


preaching by a positive prohibition ; [and 
that chiefly because of his foreign ordina- 
tion 19:7 against which Mr. Travers appeal- 
ed and petitioned her Majesty’s Privy Coun- 
| cil to have it recalled, where besides his 
| patron the Earl of Leicester *°, he met also 
with many assisting friends ; but they were 
not able to prevail with or against the arch- 
bishop, whom the Queen had entrusted 
with all church-power ; and he had receiv- 
| ed so fair a testimony of Mr. Hooker’s prin- 
| ciples, and of his learning and moderation, 
that he withstood all solicitations. 

But the denying this petition of Mr. Tra- 
| vers was unpleasant to divers of his party, 
and the reasonableness of it became at last 
to be so publicly magnified by them and 
many others of that party, as never to be 
answered: so that, intending the bishop’s 
and Mr. Hooker’s disgrace, they procured 
it to be privately printed #4, and scattered 
abroad; and then Mr. Hooker was forced 
to appear and make as public an answer: 
which he did, and dedicated it to the arch- 
bishop; and it proved so full an answer, an 
| answer that had in it so much of clear rea- 
son, and writ with so much meekness and 
majesty of style, that the bishop began to 
have him in admiration 33, and to rejoive 
that he had appeared in his cause, and dis- 
dained not earnestly to beg his friendship ; 
even a familiar friendship, with a man of 
so much quiet learning and humility 33, 

To enumerate the many particular points 
in which Mr. Hooker and Mr. Travers dis- 
sented, (all or most of which I have seen 
written,) would prove at least tedious ; and 
therefore I shall impose upon my reader no 
more than two, which shall immediately 


especially in that place, that the prudent] follow, and by which he may judge of the 


14 [Mr. Alvie himself appears to have been in- 
clined to Puritanism, as his name occurs in 
«Troubles at Frankfort,” among the signatures to 
“the Discipline,’ 1557. Pheenix. vol. ii. 142. 
This may partly account for Travers’s appoint- 
ment.] : 

_ 15 [Fuller, C. H. Ὁ. ix. p. 214, inserts the testi- 
ἜΤΙ of his ordination, bearing date May 14, 

78. 

16 [Fuller, ibid. ‘* Meeting with some discon- 
* tents in the college after the death of Dr. Beau- 
“ mont, in whose time he was elected fellow, he 
* took occasion to travel beyond seas, and coming 
* to Geneva, contracted familiarity with Mr. Beza 
“ and other foreign divines, with whom he by let- 
* ters continued correspondency till the day of his 
« death.”] 

17 [He and Cartwright were invited by Melvin 
and others to be readers in divinity in St. An. 
drew’s : and the tone of the letter, given in Fuller, 
C. Η. Ὁ. ix. p. 215, seems to imply previous ac- 
quaintance and correspondence.] 

18 (Fuller, Worthies of England, p. 264. The 
“pulpit spake pure Canterbury in the moming, 
“ and Geneva in the afternoon, until Travers was 
“ silenced”) 


rest. 

Mr. Travers excepted against Mr. Hook- 
er, for that in one of his sermons he de- 
clared, “ That the assurance of what we 
“believe by the word of God is not to us 
“so certain as that which we perceive by 
“sense.” And Mr. Hooker confesseth he 


19[The words in brackets were inserted by 
Strype. The Author of “ M. Some laid open in 
“his colours,” p. 25, says, “ I have heard that 
«“ M. Travers, when he was thrust out of the Tem- 
“ ple, was bidden by my Lord of Canterbury to 
“ prove his calling: alleging that he was no min- 
“ ister: for what authority, saith he in his choler, 
“ hath M. Cartwright to make a minister ?”] 

20 Rather, Lord Burghley, to whom Travers 
was domestic chaplain, as appears by a memo- 
rial of his in Strype, Whitg. I. 4156. Fuller adds 
that he was tutor to Burghley’s son Robert, after- 
wards Earl of Salisbury. C. H. b. ix. p. 214.] 

21 {Rather “‘ copied cut :” see answer to Trav- 
ers’s Supplication, § 9. in vol. 11.] 

22 [Originally ‘‘ to wonder at the man.” 

23 [Possibly the very words of the archbishop, in 
some letter or conversation, reported to Walton by 
the Cranmer family.] 


84 


said so, and endeavours to justify it by the 
reasons following 38; 

“First, 1 taught, that the things which 
“ God promises in his word are surer than 
“what we touch, handle, or see: but are 
“we so sure and certain of them? If we 
“be, why doth God so often prove his prom- 
“ises to us as he doth, by arguments drawn 
“from our sensible experience? For we 
“must be surer of the proof, than of the 
“things proved; otherwise it is no proof. 
“For example, how is it that many men 
“looking on the moon at the same time, 
“every one knoweth it to be the moon as 
“certainly as the other doth? But many 
“believing one and the same promise, have 
“not all the same fulness of persuasion. 
“ For how falleth it out, that men being as- 
“sured of any thing by sense, can be no 
“surer of it than they are: when as the 
“strongest in faith that liveth upon the 
“earth hath always need to labour, strive, 
“and pray, that his assurance concerning 
“heavenly and spiritual things may grow, 
“increase, and be augmented ?” 

The sermon 3, that gave him the cause 
of this his justification, makes the case more 
plain, by declaring, “that there is besides 
“this certainty of evidence, a certainty of 
“adherence.” In which, having most ex- 
cellently demonstrated what the certainty 
of adherence is, he makes this comfortable 
use of it: “Comfortable (he says) as to 
“weak believers, who suppose themselves 
“to be faithless, not to believe, when not- 
“withstanding they have their adherence ; 
“the Holy Spirit hath his private opera- 
“tions, and worketh secretly in them, and 
“ effectually too, though they want the in- 
“ward testimony of it.” 

Tell this, saith he, to a man that hath a 
mind too much dejected by a sad sense of 
his sin; to one that by a too severe jndg- 
ing of himself; concludes that he wants 
faith, because he wants the comfortable as- 
surance of it; and his answer will be, Po 
“not persuade me, against my knowledge, 
“against what I find and feel in myself: I 
“do not, I know I do not, believe.” Mr. 
Hooker’s own words follow: “ Well, then, 
“to favour such men a little in their weak- 
“ness, let that be granted which they do 
“jmagine; be it, that they adhere not to 
“God’s promises, but are faithless, and 
“without belief: but are they not grieved 
“for their unbelief? They confess they are, 
“Do they not wish it might, and also strive 
“that it may be otherwise? We know 
“they do. Whence cometh this, but from 
“a secret love and liking that they have of 
“those things believed? For no man can 
“love those things which in his own opinion 


23 [Answer to Travers’s Supplication, §. 9.] 
24(On the certainty and perpetuity of faith in the 
Elect.| 


THE LIFE OF MR. RICHARD HOOKER. 


“are not; and if they think those things to 
“be, which they shew they love, when they 
“desire to believe them; then must it be, 
“that by desiring to believe, they prove 
“themselves true believers: for without 
“faith no man thinketh that things believed — 
“are: which argument all the subtilties of 
“ infernal powers will never be able to dis- 
“solve.” ‘This is an abridgment of part of 
the reasons Mr. Hooker gives for his justi- 
fication of this his opinion, for which he was 
excepted against by Mr. Travers. 
᾿ 
ἱ 


γι». δὦ 


Mr. Hooker was also accused by Mr. 
Travers, for that he in one of his sermons 35 
had declared, “That he doubted not but 
“that God was merciful to many of our 
“forefathers living in popish superstition, 
“forasmuch as they sinned ignorantly :” 
and Mr. Hooker in his answer professeth it 
to be his judgment, and declares his rea- 
sons for this charitable opinion to be as fol- 
loweth. 

But first 35 [because Travers’s argument 
against this charitable opinion of Hooker 
was, that they could not be saved, because 
ihey sought to be justified by the merit of 
their works, and so overthrow the founda- | 
tion of faith] he states the question about — 
justification and works, and how the foun- — 
dation of faith without works is overthrown; — 
and then he proceeds to discover that way — 
which natural men and some others have — 
mistaken to be the way by which they hope — 
to attain true and everlasting happimess: — 
and having discovered the mistaken, he 
proceeds to direct to that true way, by 
which, and no other, everlasting life and 
blessedness is attainable. And these two 
ways he demonstrates thus (thef be his — 
own words that follow): “That, the way 
“of nature; this, the way of grace: the 
“end of that way, salvation merited, pre- 
“supposing the righteousness of men’s 
“works; their righteousness, a natural 
“ability to do them; that ability, the good- 
“ness of God which created them in such 
“perfection. But the end of this way, 
“salvation bestowed upon men as a gift: 
“presupposing not their righteousness, 
“but the forgiveness of their unrighteous- 
“ness, justification; their justification, not 
“their natural ability to do good, but their 
‘“ hearty sorrow for not doing, and unfeign- 
“ed belief’ in Him for whose sake not doers 
‘* are accepted, which is their vocation; their 
“vocation, the election of God, taking them 
“out of the number of lost children; their 
“election, a Mediator in whom to be eleet- 
“ed; this mediation inexplicable mercy; 
“this mercy supposing their misery for 
“whom He vouchsafed to die, and make 
“himself a Mediator.” 


35 [Of Justification.] 
26[“‘because...of faith,” interpolated, appa- 


rently by Strype.] 


THE LIFE OF MR. 


And he also declareth, “there is no merito- 
* rious cause for our justification but Christ ; 
“no effectual, but His mercy ;” and says 
also, “we deny the grace of our Lord 
* Jesus Peeing abuse, disannul, and an- 
“nihilate the benefit of His passion, if by a 
“proud imagination we believe we can 
* merit everlasting life, or can be worthy of 
“it.” This belief (he declareth) is to de- 
stroy the very essence of our justification, 
and he makes all opinions that border upon 
this to be very dangerous. “ Yet never- 
* theless” Seah for this he was accused) “con- 
τ sidering how many virtuous and just men, 
“how many saints and martyrs, have had 
“their dangerous opinions, amongst which 
“this was one, that they hoped to make 
“God some part of amends, by volun- 
“tary punishments which they laid upon 
“themselves: because by [of?} this, or the 
“like erroneous opinions which do by con- 
“sequence overthrow the merits of Christ, 
“shall man be so bold as to write on their 


* craves, ‘Such men are damned, there is | 


“for them no salvation! St. Austin says, 
* Errare possum,hereticus esse nolo. And 
except we put a difference betwixt them 


that err ignorantly, and them that obsti- | 


nately persist in it, how is it possible that 
any man should hope to be saved? Give 
me a Pope or a Cardinal, whom great 
afflictions have made to know himself; 
whose heart God hath touched with true 


“sorrow for all his sins, and filled with ἃς 


“love of Christ and his Gospel; whose 
“eyes are willingly open to see the truth, 


*and his mouth ready to renounce all er-_ 


ror, this one opinion of merit excepted, 


“which he thinketh God will require at his | 
*hands; and because he wanieth, trem- | 
*“bleth, and is discouraged, and yet can | 


* say, ‘Lord, cleanse me from all my secret 
sins ! shall I think, because of this, or a 
like error, such men touch not so much 
as the hem of Christ’s garment? If they 
do, wherefore should 1 doubt but that vir- 
‘tue may proceed from Christ to save 
them? No, I will not be afraid to say to 
such a one, ‘ You err in your opinion, but 
‘be of good comfort, you have to do with 
“a merciful God, who will make the best 
τὸ of that little which you hold well, and not 
“with a captious sophister, who gathereth 
“the worst out of every thing in which you 
“are mistaken.’ 

“But it will be said, (says Mr. Hooker,) 
«The admittance of merit in any degree, 
“overthroweth the foundation, excludeth 
“from the hope of mercy, from all possibili- 

‘ty of salvation.’ (And now Mr. Hooker’s 
“ own words follow.) 

_ © What, though they hold the truth sin- 
“cerely in all other parts of Christian faith ; 
“although they have in some measure all 
“the virtues and graces of the Spirit; al- 
“though they have all other tokens of God’s 


RICHARD HOOKER. 85 
| “children in them; although they be far 

“from having any proud opinion that they 
“ shall be saved by the worthiness of their 
“ deeds; although the only thing that trou- 
“bleth and molesteth them be a little too 
“much dejection, somewhat too great a 
| “fear arising from an erroneous conceit, 
“that God will require a worthiness in 
“them, which they are grieved to find 
“wanting in themselves? although they be 
“not obstinate in this opinion? although 
“they be willing and would be glad to for- 
“sake it, if any one reason were brought 
“sufficient to disprove it? although the 
“only cause why they do not forsake it ere 
“they die, be their ignorance of that means 
“by which it might be disproved ? although 
“the cause why the ignorance in this point 
“is not removed, be the want of knowledge 
“jn such as should be able, and are not, to 
| “remove it? Let me die (says Mr. Hook- 

“er) if it be ever proved, that simply an 
| “error doth exclude a Pope or Cardinal in 
“such a case utterly from hope of life. 
“Surely I must confess, that if it be an er- 
“ror to think that God may be merciful to 
“save men even when they err, my great- 
“est comfort is my error: were it not for 
|“ the love I bear to this error, I would nev- 
“er wish to speak or to live.” 

I was willing to take notice of these two 
| points, as supposing them to be very mate- 
rial ; and that as they are thus contracted, 
they may prove useful to my reader; as 
also, for that the answers be arguments of 
| Mr. Hooker’s great and clear reason, and 
equal charity. Other exceptions were also 
made against him by Mr. Travers, as, 
“That he prayed before and not after his 
“sermons; that in his prayers he named 
“bishops; that he kneeled Hoth when he 
“prayed and when he received the Sacra- 
“ment; and” (says Mr. Hooker in his de- 
fence) “other exceptions so like these, as 
“but to name, I should have thought a 
“ oreater fault than to commit them.” 

And it is not unworthy the noting, that in 
the manage of so great a controversy, ἃ 
sharper reproof than this, and one like ity 
did never fall from the happy pen of this 
humble man. That like it was upon a like 
occasion of exceptions, to which his answer 
was, “ Your next argument consists of rail- 
“ing and of reasons: to your railing, I sa 
“nothing ; to your reasons, 1 say what fol- 
“lows 27.” And Iam glad of this fair oc- 
casion, to testify the dovelike temper of this 
| meek, this matchless man; and doubtless, 

if Almighty God had blessed the dissenters 
from the ceremonies and discipline of this 
church with a like measure of wisdom and 
humility, instead of their pertinacious zeal ; 


27 [Compare E: P. V. 30, 4. “ Our answer 
«therefore to their reasons is, No: to their scoffs, 
“ Nothing.”] 


86 


then, Obedience and Truth had kissed each 
other; then peace and piety had flourished 
in our nation, and this church and state had 
been blessed like “Jerusalem thatis at unity 
“with itself;” but this can never be expect- 
ed, till God shai! bless the common people 
of this nation with a belief “ That schism is 
“@ sin, and, they not fit to judge what is 
“schism:” and bless them also with a. be- 
lief, “that there may be offences taken, 
“which are not given;” and, “that laws 
“are not made for private men to dispute, 
“but to obey.” 
[Before we pass from these unhappy dis- 
ceptations between Hooker and Travers, 
as we have heard two articles 
The aticies of Of pretended false doctrine ob- 
false doctrines jected by the one to the other, 
puleeked By so it is pity the rest should be 
aaa wholly lost, and for ever buri- 
edin silence: therefore, for the 
making this considerable part of the rever- 
end man’s life and history complete, and to 
retrieve whatsoever may be gotten of the 
pen and mind of so learned and judicious a 
person, take this further account, not only 
of two, but of all the articles that his before- 
mentioned adversary had marshalied up 
against him collected from a sermon or ser- 
mons he iad heard him preach at the Tem- 
ple; together with his endeavoured confu- 
tation of them; and likewise Hooker’s own 
vindication of himself to each of these arti- 
cles. These articles seem to have been de- 
livered by Travers to the Lord Treasurer. 
The same lord delivered them to Hooker to 
consider of, and to make his reply to. And 
of these articles the archbishop also was 
privy, and briefly declared his judgment 
and determination of them. I shall set all 
down exactly from an authentic manuscript. 


DocTRINES DELIVERED BY Mr. Hoox- 
ER, AS THEY WERE SET DOWN AND 
SHEWED BY Mr. Travers, Mar. 50, 
1685, UNDER THIS TITLE *, 


A short Note of sundry unsound Points of Doc- 
trine at divers times delivered by Mr. Hooker 
in his public Sermons. 


1. The church of Rome is a true church 
of Christ, and a church sanctified by pro- 


28 (In the Harleian MSS. N°. 291, fol. 183—185, 
ig a paper dated March 20, 1585, and headed, 
“Propositions taught and maintained by Mr. 
“ Hooker. The same briefly confuted by L. T. 
“in a private Letter.’ And immediately follow- 
ing, ‘‘ Doctrine preached by Mr. Hooker in the 
“ Temple the first of March, 1585.” These papers 
agree in substance, though not verbally with 
Strype’s, as far as they go: for they do not contain 
either Hooker’s answer or the archbishop’s judg- 
ment on the disputed points. (L. T. was Lawrence 
Tomson. Dr. Bliss, in Ath. Oxon. I.700. See an 
account of him in the same work, anno 1608, tom. 
II. p. 44. He was employed as a clerk by sir F. 


THE LIFE OF MR. RICHARD HOOKER. 


fession of that truth, which God had reveal- 
ed unto us by his Son, though not a pure 
and perfect church. 

2. The Fathers which lived and died in 
Popish superstition were saved, because 
they sinned ignorantly. 

3. They which are of the church of Rome 
may be saved by such a faith as they have 
in Christ, and a general repentance of all 
their sins. 

4, the church of Rome holdeth all men 
sinners, even the Blessed Virgin, though 
some of them think otherwise of her. 

5. The church of Rome teacheth Christ’s 
righteousness to be the only meritorious 
cause of taking away sin. 

6. The Galatians which joined with faith 
in Christ, circumcision, as necessary unto 
salvation, notwithstanding be saved. 

7. Neither the church of Rome, nor the 
Galatians, deny the foundation directly, but 
only by consequent: and therefore may be 
saved. Or else neither the Lutherans, nor 
whosoever hold any error (for every error 
by consequent denieth the foundation), may 
be saved. 

8. An additament taketh not away that 
whereunto it is added, but confirmeth it. 
As he that saith of any, that he is a right- 
eous man, saith, that he isa man: except 
it be privative; as when he saith, he isa 
dead man, then he denieth him to be a man: 
and of this sort of [privative] additaments 
neither are works, which are added to 
Christ by the church of Rome; nor circum- 
cision, added to him by the Galatians. 

9. The Galatians’ case is harder than 
the case of the church of Rome; for they 
added to Christ circumcision, which God 
had forbidden and abolished: but that which 
the church of Rome addeth, are works 
which God hath commanded. 

10. No one sequel urged by the Apostle 
against the Galatians, for joining cireum- 
cision with Christ, but may be as well en- 
forced against the Lutherans holding ubi- 
quity. 

11. A bishop or cardinal of the church of 
Rome, yea, the Pope himself, denying all 
other errors of popery, notwithstanding kis 
opinion of justification by works, may be 
saved. 

12. Predestination is not of the absolute 
will of God, but conditional. 


Walsingham. See a letter of his (Tomson’s at 
the end of Knewstub’s Confutation of H. N.1579.5 
It appears by Fuller, Ch. Hist. b. ix. p. 216, that 
notes of these sermons were taken by a great many 
persons. ‘ Here might one on Sundays have seen 
‘“‘almost as many writers as hearers. Not only 
‘young students, but even the gravest benchers 
“(such as Sir Edward Cook and sir James Al- 
‘‘tham then were) were not more exact in taking 
‘instructions from their clients, than in writing 
“notes from the mouths of their ministers.” | 


THE LIFE OF MR. RICHARD HOOKER. 


13. The doings of the wicked are not of 
the will of God positive, but only permissive. 

14. The reprobates are not rejected, but 
for the evil works which God did foresee 
they would commit 

15. ‘The assurance of things which we 


believe by the word, is not so sure, as of | 


those which we perceive by sense. 


Here follows an Account, given in by Mr. Hooker 
himself, of what he preached March 28, 1585 29. 
And then of what Travers in his Lectures ex- 
cepted thereunto. And lastly, of Hooker's Reply 
and vindication of himself and his Sermons. 
“JT doubt not but that God was merciful 

“to thousands of our fathers. 

“ which lived in popish super- 

“ stition: for that they sinned 

“jonorantly. But we have the 

“ light of the truth. 

80“ Which doctrine was withstood, be- 
“cause we are commanded to depart oui 
of Babylon, else we should be partakers 
of those plagues there denounced against 
such as repent not of their superstitions : 
which they cannot who know them not. 
“ | answered that there were thousands 
in our days who hate sin, desiring to walk 
“according to the will of God; and yet 
“ cominitting sin which they know not to be 
sin. I think, that they that desire forgive- 
ness of secret sins, which they know not 
to be sins, and that are sorry for sins, that 
“they know not to be sins, [such] do re- 
“ pent. 

“It is replied, that without faith there is 
“no repentance. Our fathers in desiring 
“mercy did but as divers pagans, and had 
“no true repentance. . 

“They thought they could not be saved 
* by Christ without works, as the Galatians 
“did: and so they denied the foundation of 
“ faith. 

“1 answered, although the proposition 
“were true, that he who thinketh he cannot 
* be saved by Christ without works, over- 
“ throweth the foundation: yet we may per- 
‘ suade ourselves that our forefathers might 
*“besaved. 1. Because many of them were 
“jgnorant of the dogmatical positions of 


Tooker’s own 
relation of his 
assertions, and 
vindication of 
them against 
Travers. 


29 [Strype in his Life of Whitg. 1. 476. makes 
the date 1586. But it is an oversight there, as is 
evident from the context.] 

30 ἐς Salvation belongeth to the Church of Christ. 
“We may not think, that they could be capable 
“of it, which lived in the errors held and main- 
“tained in the Church of Rome, that seat of An- 
“tichrist. Wherefore to his people God speaketh 
“in this sort: ‘Go out of Babylon, my people, go 
“out of her that you be not partaker of her sins, 
“and that you taste not of her plagues.” 

“The Galatians thinking that they could not 
* be saved by Christ, except they were circumcis- 
“ed, did thereby exclude themselves from salva- 
“tion. Christ did profit them nothing. So they 
‘which join their own works with Christ”? Ττα- 
vers's own Answer. 


‘ 

. 

“ 
“ 
‘ 

‘ 


87 


“the church of Rome. 2. Albeit they had 
“ divers positions of that church, yet it foi- 
“loweth not that they had this. 3. Al- 
“ though they did generally hold this posi- 
“ tion, yet God might be merciful unto them. 
“ No exception hath been taken against any 
“ one of these assertions. 4. I add, that al- 
beit all those, of whom we speak, did not 
only hold this generaily, but as the schol- 
ars of Rome hold this position now, of 
‘joining works with Christ: whether doth 
that position overthrow the foundation 
“ directly, or only by consequence? If it 
“doth overthrow the foundation directly, 
“&ce. To make ali plain, these points are 
to be handled. First, what is meant by 
the foundation. Second, what it is to 
deny the foundation directly. Thirdly, 
‘whether the elect may be so deceived, 
that they may come to this, to deny the 
foundation directly. Fourthly, whether 
“ the Galatians did directly denyit. Fifthly, 
“ whether the church of Rome, by joining 
“works with Christ in the matter of salva- 
“ tion, do directly deny it. 
I. To the first 1 answer: “The founda- 
tion is, that which Peter, Nathaniel, and 
the Samaritan confessed; and that which 
the Apostles expressly [affirm], Acts iv. 
{12.] ‘There is none other name under 
heaven given among men, whereby we 
“must be saved.’ It is, in fine, this, Salva- 
“tion is by Christ only. This word only, 
“ what doth it exclude? [As when we say, ] 
τ ¢ This judge shallonly determine this mat- 
“ter? this only doth not exclude all other 
“things, besides the person of the judge ; 
as necessary witnesses, the equity of the 
cause, &c. but all persons: and not all 
‘ persons from being present, but from de- 
termining the cause. So when we say, 
‘Salvation only is by Christ, we do not 
exclude all other things. For then how 
“ could we say, that faith were necessary ? 
“We exclude therefore not those means 
“ whereby the benefits of Christ are applied 
“to us; but all other persons, for working 
“ any thing for our redemption. 
“ JJ. To the second point: We are said 
to deny the foundation directly, when 
plainly and expressly we deny that Christ 
only doth save. By consequence we deny 
the foundation, when any such thing is 
“ defended, whereby it may be inferred, that 
“ Christ doth not only save. 

“III. To the third: The elect of God 
“ cannot so err that they should deny direct- 
“ly the foundation: for that Christ doth 
“ keep them from that extremity: and there 
“ is no salvation to such as deny the founda- 
“tion directly. Therefore it is said, that 
“they ‘shall worship the beast, whose 
‘names are not found in the book of life. 
“ Antichrist may prevail much against them 
[viz. the elect], and they may receive the 
“ sign of the beast in the same degree, bu 


“ 
“ 
“ 


“ 


88 THE LIFE OF MR. RICHARD HOOKER. 


“not so that they should directly deny the 
“ foundation 

“TV. To the fourth: Albeit the Gala- 
“tians fell into error; but not so that they 
“lost salvation. If they had died before 
“they had known the doctrine of Paul, 
“being before deceived by those that they 
“thought did teach the truth ; what do you 
“think ? should they have been damned ? 
“This we are taught, that such errors [as 
are damning] shall not take hold, but on 
“those that love not the truth. The Gala- 
“tians had embraced the truth; and for it 
“had suffered many things, &c. There 
“came among them seducers that required 
“circumcision. They being moved witha 
“religious fear, thought it to be the word 
“of God, that they should be circumcised. 
“The best of them might be brought into 
“that opinion; and dying before they could 
“be otherwise instructed, they may not for 
“that be excluded from salvation. Cireumci- 
“sion being joined with Christ doth only by 
“consequence overthrow the foundation. 
“To hold the foundation by an additament 
“Cis not to deny the foundation ; unless the 
“additament be a privative. He is a just 
“man, therefore a man: but this followeth 
“not; he is a dead man, therefore he is a 
“man. In the 15th chapter of the Acts 
“they are called credentes [i. e. such as be- 
“lieved], that taught the necessity of cir- 
“cumeision. That name could not have 
“been given unto them, if directly they had 
“denied the foundation. That which the 
“ Apostle doth urge against the Galatians, 
“in respect of circumcision, may be urged 
“against the Lutherans in respect of their 
“consubstantiation. [But they do not di- 
“rectly deny the foundation.] So neither 
“did the Galatians directly deny it. 

“V. Lastly: Whether doth the church 
“of Rome directly deny the foundation, by 
“joining Christ and works? There is a dif- 
“ference between the papists and the Gala- 
“tians: for circumcision, which the Gala- 
“tians joined with Christ, was forbidden, 
‘and taken away by Christ. But works are 
“ eommanded, which the church of Rome 
“doth join with Christ. So that there is 
“ oreater repugnancy to join circumcision 
“with Christ, than to join works with him. | 
“ But let them be equal. As the Galatians 
“only by consequent denied the foundation, 
“so do the Papists. (Zanchy, Calvin, Mor- 
“nay; I need not go so far as some of 
“these) 31, But this I think, if the Pope, or 
“any of the Cardinals, should forsake all 
“ other their corruptions, and yield up their 
“ souls, holding the foundation again but by | 
“a slender thread, and did but as’ it were | 
“touch the hem of Christ’s garment, believ- 


31[The words in ( ) appear to be a reference, 
crept by mistake into the text. The pasrages re- 
ferred to are specified in the body of the sermon ἢ 


“ing that which the Church of Rome doth 
‘Cin this point of doctrine, they may obtain 
“mercy. For they have to deal with God, 
“who is no captious sophister, and will not 
“examine them in quiddities, but accept 
“them if they plainly hold the foundation. 

“This error is my only comfort as touch- 
“ing the salvation of our fathers. I follow 
“Mr. Martyr. I know Jgnorantia non ex- 
“cusat in toto, but in tanto. It maketh not 
“a fault to be no fault, but that which is a 
“fault to be a less one.” 

At length, thus did the Arch- : 
bishop of Canterbury discreet- της poem 
ly and warily correct and mod- of those con- 
erate these articles between ‘versies. 
them both: 

I. “ Papists living and dying Papists may 
“notwithstanding be saved. The reason; 
“jonorance excused them. As the apostle 
“allegeth, 1 Tim.i. 13. ‘TI obtained mercy 
“because I did it ignorantly,’ 


Tne ARCHBISHOP’s JUDGMENT. 


“Not Papists, but our fathers. Nor they 
“all, but mony of them. Nor living and 
“dying Papists, but living in popish super- 
“stitions. Nor simply might, but might by 
“the mercy of God be saved. Ignorance 
“did not excuse the fault to make it no 
“fault: but the less their fault was, in re- 
“spect of iznorance, the more hope we have, 
“that God was merciful to them.” 

II. “ Papists hold the foundation of faith: 
“so that they may be saved, notwithstand- 
“ing their opinion of merit.” 

Archbishop. “And Papists overthrow 
“the foundation of faith, both by their doc- 
“ trine of merit, and otherwise many ways. 
“So that if they have as their errors de- 
“serve, I do not see how they should be 
“ saved.” 

Ill. “General repentance may serve to 
“their salvation, though they confess not 
“their error of merit.” 

Archbishop. “General repentance will 
“not serve any but the faithful man. Nor 
“him, for any sin, but for such sins only as 
“he doth not mark, nor know to be sin.” 

IV. “ The Church of Rome is within the 
* new covenant.” 

Archbishop. “The Church of Rome is 
“not as the assemblies of Turks, Jews, and 
“ P ainims.” 

V. “The Galatians joining the law with 
“ Christ might have been saved, before they 
“ received the Epistle.” : 

Archbishop. “Of the Galatians, before 
“they were told of their error, what letteth 
“us to think, as of our fathers, before the 
“(Church of Rome was admonished of her 
“defection from the truth 2 

And this also may be worthy of noting, 
that these exceptions of Mr. Travers against 
Mr. Hooker proved to be felix error, for they 
were the cause of his transcribing those few 


THE LIFE OF MR. RICHARD HOOKER. 89 


_ of his sermons, which we now see printed | reason, as was never exceeded hut in Holy 


_ those of Master Travers’s judement ; inso- 


« 


8016 to do it; and that he might prevent all 


. 


β 


with his books; and of his Answer to Mr.| Writ; and particularly by that of St. Paul 
Travers his Supplication: and of his most} to his dear brother and fellow-labourer 
Jearned and useful Discourse of Justifica- | Philemon: than which, none was ever more 
tion, of Faith and Works; and by their} like this Epistle of Mr. Hooker’s: so that 
transcription they fell into such hands as] his dear friend and companion in his stud- 
have preserved them from being lost, as| ies, Dr. Spenser, might after his death just- 
too many of his other matchless writings | ly say 3,“ What admirable height of learn- 
were; and from these I have gathered} “ing and depth of judgment dwelt in the 
many observations in this discourse of his | “lowly mind of this truly humble man, 


life. 

After the publication of his Answer to the 
Petition of Mr. Travers, Mr. Hooker grew 
daily into greater repute with the most 
learned and wise of the nation; but it had 


“great in all wise men’s eyes except his 
“own; with what gravity and majesty of 
“speech his tongue and pen uttered heav- 
“enly mysteries; whose eyes, in the humil- 
“ity of his heart, were always cast down to 


a contrary effect in very many of ithe Tem-| “ the ground: how all things that proceed- 
le that were zealous for Mr. Travers and| “ed from him were breathed as from the 
or his Church-discipline ; insomuch, that | “ spirit of love; as if he, like the bird of the 

though Mr. Travers left the place **, yet the | “ Holy Ghost, the Dove, had wanted gall : 

seeds of discontent could not be rooted out} “let those that knew him not in his person, 


all men, if reason delivered in sweet lan- 


De est size. . 


of that society, by the great reason, and as! 
great meekness, of this humble man ; for | 
though the chief benchers gave him much | 
reverence and encouragement, yet he there ! 
met with many neglects and oppositions by 


much that it turned to his extreme grief: | 
and that he might unbeguile and win them, | 
he designed to write a deliberate sober 
Treatise of the Church’s power to make 
canons for the use of ceremonies, and by 
law to impose an obedience to them, as 
upon her children; and this he proposed to 
do in eight books of the Laws of Ecclesias- 
tical Polity; intending therein to shew such 
arguments as should force an assent from | 


guage, and void of any provocation, were 


prejudice, he wrote before it a large Preface 
or Epistle to the Dissenting Brethren, 
wherein there were such bowels of love, 
and such a commixture of that love with 


32 ἐς Adam Loftus, Archbishop of Dublin, and 
* Chancellor of Ireland, his-ancient colleague in 
“ Cambridge, invited him over to be Provost of 
“ Trinity college in Dublin. Embracing the mo- 
“tion, over he went, accepting the place, and 
“continued some years therein, till discomposed 
* with the fear of their civil wars, he returned in- 
“to England, and lived here many years very 
τε obscurely, (though in himself a shining light,) 
“as to the matter of outward maintenance. Yet 
“had he Agur’s wish, neither poverty nor riches, 
“though his ‘ enough’ seemed to be of the short- 
. When Archbishop Ussher, brought 
τὸ up under him, proffered money unto him for his 
“relief, Mr. Travers returned a thankful refusal 
thereof. Sometimes he did preach, rather when 
“he durst, than when he would; debarred from 
“all eure of souls by his non-conformity. He 
“lived and died unmarried, and though leaving 
“many nephews (some eminent) scholars, be- 
*“queathed all his books of Oriental | ages 
* (wherein he was exquisite) and plate worth fifty 
“san to Sion College in London.” Fuller, C. 

IX. 218. 


“judge by these living images of his soul, 
“ his writings.” 

The foundation of these hooks was laid 
inthe Temple; but he found it no fit place 
to finish what he had there designed; and 
he therefore earnestly solicited the arch- 
bishop for a remove from that place, to 
whom he spzke to this purpose : “ My Lord, 
“when I lost the freedom of my cell, which 
“was my college; yet, I found some dé- 
“ sree of it in my quiet country parsonage : 
“but I am weary of ihe noise and opposi- 
“tions of this place, and indeed God and 
“nature did not intend me for contentions, 
“but for study and quietness. My Lord, 
“my particular contests with Mr. ‘Travers 
“here have proved the more unpleasant to 
“me, because I believe him to be a good 
“man 34; and that belief hath occasioned 
“me to examine mine own conscience con- 
“cerning his opinions; and, to satisfy that, 
“T have consulted the scripture, and other 
“laws, both human and divine, whether the 
“conscience of him and others of his judg- 
“ment ought to be so far complied with as 
“to alter our frame of Church-government, 
“our manner of God’s worship, our prais- 
“ing and praying to him, and our estab- 
“ lished ceremonies, as often as his and oth- 
‘ers’ tender consciences shall require us: 
“and, in this examination, I have not only 
“satisfied myself, but have begun a Treat- 
“ise, in which I intend 35 a justification of 


32 [In his Preface to the edition of 1604] 

84 [In the verv midst of the paroxysm betwixt 
“ Hooker and Travers, the latter still bare (and 
‘none can challenge the other to the contrary) a 
“reverend esteem of his adversary. And wher 
“an unworthy aspersion, some years after, was 
“east on Hooker, Mr. Travers being asked of a 
private friend what he thought of the truth of 
“ that accusation : ‘ In truth,’ said he, ‘ I take Mr. 
“ Tlooker to be a holy man.” Fuller. C. H. IX. 
217. 

ΤΊ των paragraph originally stood as follows ; 
ΔΤ have not only satisfied myself, but have be- 


90 


“the Laws of our Ecclesiastical Polity; in 
“which design God and his holy Angels 
“shall at the last great day bear me that 
“witness which my conscience now does; 
“that my meaning is not to provoke any, 
“but rather to satisfy all tender consciences, 
“and Τ᾿ shall never be able to do this, but 
“where I may study, and pray for God’s 
“blessing upon my endeavours, and keep 
“myself in peace and privacy, and behold 
“God’s blessing spring out of my mother 
“earth, and eat my own bread without op- 
“position; and therefore, if your Grace 
“can judge me worthy of such a favour, 
“Jet me beg it, that I may perfect what I 
“have begun.” 

Abovt this time the parsonage or rectory 
of Boscum, in the diocese of Sarum, and 
six miles from that city, became void. The 
Bishop of Sarum is patron of it: but in the 
vacancy of that see (which was three years 
betwixt the translation 856 of Bishop Pierce 
to the see of York, and Bishop Caldwell’s 
admission into it) the disposal of that and 
all benefices belonging to that see during 
this said vacancy, came to be disposed of 
by the Archbishop of Canterbury ; and he 
presented Richard Hooker to it, in the year 
1591. And Richard Hooker was also in 
this said year instituted, July 17, to be a 
minor prebend of Salisbury, the corps to it 
being Nether-Havin 37, about ten miles from 


“una Treatise in which I intend the satisfaction 
‘of others, by a demonstration of the reasonable- 
**ness of our laws of Ecclesiastical Polity; and 
* therein laid a hopeful foundation for the Church’s 
* peace ; and, so as not to provoke your adversary 
“Mr. Cartwright, nor Mr. Travers, whom 1 take 
“to be mine, (but not mine enemy,) God knows 
“this tobe my meaning. To which end, I have 
“searched many books, and spent many thought- 
“ful hours; and I hope, not in vain; for I write 
“to reasonable men. But, my Lord, I shall never 
“be able to finish what I have begun, unless I be 
‘removed into some quiet country parsonage, 
‘‘ where I may see God’s blessing spring out of my 
“mother earth, and eat rnine own bread in peace 
“and privacy. A place where 1 may, without 
“ disturbance, meditate my approaching mortality, 
“and that great account, which all flesh must at 
* the last great day give to the God of all Spirits. 

“This is my design ; and, as these are the de- 
“sires of my heart, so they shall, hy God’s assist- 
‘ance, be the constant endeavours of the uncer- 
“ tain remainder of my life.” 

36 [Originally “ death of Bishop Pierce.” Strype, 
Whitg. II. 202, charges Walton with this mis- 
ake, not being aware that he had corrected it in 
asubsequent edition. Dr. John Peers, or Piers, 
was confirmed Archbishop of York, Feb 19, 1588. 
Strype, Whitg. I. 548, Dr. John Coldwell, Dean 
of Rochester, was consecrated Bishop of Salisbu- 
ry, Dec. 26, 1591. Id. ibid. IL. 112.] 

87 [At the end of Dr. Bernard’s Clavi Trabales, 
1661, are some memoranda subscriptions to the 
Thirty-nine Articles, by divines of high authority ; 
“among whom,” says the compiler, * it pleased 


THE LIFE OF MR. RICHARD HOOKER. 


| that city; which prebend was of no great 
value, but intended chiefly to make him 
capable of a better preferment in that 
Church 85, 
till he had finished four of his eight pro- 
posed books of the Laws of Ecclesiastical 
Polity, and these were entered into the 
Register-book in Stationer’s-hall, the 9th 
of March, 1592, but not published 39 till the 
year 1594, and then were with the before- 
mentioned large and affectionate preface, 
which he directs “to them that seek (as 
“they term it) the Reformation of the Laws 
“and Orders Ecclesiastical in the Church 


‘“« Mr. Hooker thus subscribing, ‘ Per me Richar- 
“dum Hooker clericum in artibus magistrum pre. 
“sentatum ad Canonicatum et Prebendam de 
“ Neather-Haven in Ecclesia cathedrali Sarum. 
“17 Julii 15912” p. 147,] 

% [He was at the same time made Subdean of 
Sarum. See that title in Le Neve’s Fasti, 273. 
1591, 33 Eliz. Richard Hooker was collated July 

, 23, 1591. Void by the resignation of Balagey :” 
who succeeded Hooker at the Temple. The Sub- 
dean is not, assuch, a Canon residentiary, and his 
emoluments are very scanty. In the Chapter 
books appear the following entries : 


Installes’. 
23 Julii 1591. 


Subdeans of Sarum. 

Ric. Hooker. per Lit. man- 
dat. Archiepi. 

Thos. Coldwell per Resign. 


Ric. Hooker 16: Feb. dae 


Netheravon Prebend. 


Ric. Hooker per Resign. ὶ 93 Julii 1591. 


Nic. Baldguy ( 
Thos. Joy per Resign. 

aa 8 6 Feb. 1594. (16 Feb. ?) 

In Sir Thos. Phillips Book of the Wiltshire 
Institutions (taken from the Archives of the Reg- 
istry) is the following entry, under the title, Re- 
gistrum Johannis Coldwell : 

1595. 
Eccl. Boscomb. 


Patronus. 
Ricardus Hooker, ciericus. 


y Clericus. 
Benjamin Russell per resign. dicti Ric. Hooker. 


In this, the description of Hooker as patron is 
an error, unless he was so for one turn, as it is 
said in some other instances, ‘‘ex concessione 
“ Episcopi.” The patronage of Boscomb has 
been in the bishep froin the very earliest period. 
Between the years 1584 and 1591, Bishop Pierce’s 
Register is lost: consequently Hooker's institution 
does not appear. 

The above particulars were kindly communicat- 
ed to the editor by » member of the Chapter. That 
Hooker was really the patron by concession pro ea 
vice seems the more probable, as the person pre- 
sented had been a scholar of C. C. Cand possibly 
one of Hooker’s own pupils. ‘ Benj. - Russeil, 
“ discipulus, Feb. 6, 1579.” From the President’s 
Register.] 

89 [Originally “printed.” The change may be 
thought to be warranted by the letter to Lord 
Burghley; for which see App. N°. LV. although 
Mr. Strype (Whitg. II. 148.) conjectures the book 
to have been sent in a written copy rather than in 


‘me to find the hand of the reverend and learned | print.] 


In this Boscum he continued — 


THE LIFE OF MR. RICHARD HOOKER. 


"of England ;” of which books I shall yet 
say nothing more, but that he continued 
his laborious diligence to finish the remain- 
ing four during his life (of all which more 
properly hereafter) but at Boscum he fin- 
isht and publisht but only the first four, 
being then in the thirty-ninth year of his 
age. 

He left Boscum in the year 1595, by a 
surrender of it into the hands of Bishop 
Caldwell, and he presented Benjamin Rus- 
sel, who was instituted into it the 23d of 
June in the same year. 

The parsonage of Bishopsborne in Kent, 
three miles from Canterbury, is in that 
archbishop’s gift; but, in the latter end of 
the year 1594, Dr. William Redman, the 
rector of it, was made Bishop of Norwich “Ὁ; 
by which means the power of presenting to 
it was pro ea vice in the Queen; and she 
presented Richard Hooker, whom she loved 
well, to this good living of Borne the 7th 
of July, 1595, in which living he continued 
till his death, without any addition of dig- 
nity or profit *!. : 

And now having brought our Richard 
Hooker from his birthplace to this, where 
he found a grave, I shall only give some 
account of bis books, and of his behaviour 
in this parsonage of Borne, and then give 
a rest both to myself and my reader. 

His first four Books and large Epistle 
have been declared to be printed at his 
being at Boscum, anno 1594. Next, I am 
to tell, that at the end of these four Books, 
there was when he first printed them this 
Advertisement to the Reader: “I have for 
“some causes thought it at this time more 
“fit to let go these first four Books by them- 
“selves than to stay both them and the rest 
“ till the whole might together be published. 
“Such generalities of the cause in question 
“as are here handled, it will be perhaps 
“not amiss to consider apart, by way of in- 
“troduction unto the books that are to fol- 
“low concerning particulars; in the mean 
“time the reader is requested to mend the 
“printer’s errors, as noted underneath.” 

And Iam next to declare, that his fifth 


49[Consecrated 12 Jan. 1594. Strype, Whitg. 
If. 918. 

41(Mr. Wharton says (Def. of Plural. 192, 2d 
edition) that Hooker died possessed of very great 
preferments. But he offers no proof of this asser- 
tion ; nor is any to be found in Le Neve’s Fasti. 
Fulman, MSS. vol. 10. near the end, says, ‘* Hey- 
“lin, Animady. on Fuller’s Ch. Hist. p. 161, calls 
“him Prebend of Canterbury ; I think, without 
“good ground.” Dr. Heylin’s assertion is the less 
to be regarded, because in the same sentence he 
commits two other mistakes concerning Hooker : 
calling him ‘then Master of the Temple,” and 
dating the first publication of his great work 
1595. Dr. Spenser in his preface expressly affirms 
“he neither enjoyed nor expected any the least 
“ dignity,” meaning at the time of his death.] 


91 


Book (which is larger than his first four) 
was first also printed by itself anno 1597, 
and dedicated to his patron (for till then he 
chose none) the archbishop. ‘These Books 
were read with admiration of their excel- 
lency in this, and their just fame spread 
itself also into foreign nations. And I have 
been told more than forty years past, that 
either Cardinal Allen, or learned Dr. Sta- 
pleton # (both Englishmen, and in Italy 
about the time when Hooker’s four Books 
were first printed) meeting with this gene- 
ral fame of them, were desirous to read an 
author that both the reformed and the learn- 
ed of their own Romish Church did so much 
magnify, and therefore caused them to be 
sent for to Rome; and after reading them, 
boasted to the Pope, (which then was 
Clement the Eighth,) “ That though he had 
“lately said he never met with an English 
“ book whose writer deserved the name of 
“an author; yet there now appeared a won- 
“der to them, and it would be so to his 
“ Holiness, if it were in Latin; for a poor ob- 
“secure English priest had writ four such 
“ Books of Laws and Church-Polity, and in 
“a style that expressed such a grave and so 
“humble a majesty, with such clear demon- 


| “stration of reason, that in all their read- 


“ings they had not met with any that ex- 
“ceeded him ;” and this begot in the Pope 
an earnest desire that Dr. Stapleton should 
bring the said four books, and looking on 
the English read a part of them to him in 
Latin; which Dr. Stapleton did, to the end 
of the first book; at the conclusion of which 
the Pope spake to this purpose: “ There is 
“no learning that this man hath not searcht 
“into; nothing too hard for his understand- 
“ing: this man indeed deserves the name 
“ofan author; his books will get reverence 
“by age, for there is in them such seeds of 
“ eternity, that if the rest be like this, they 
“shall last till the last fire shall consume 
“all learning.” 

Nor was this high, the only testimony and 
commendation given to his Books; for at 
the first coming of King James into this 
kingdom, he inquired of the Archbishop 
Whitgift for his friend Mr. Hooker that writ 
the Books of Church-Polity; to which the 
answer was, that he died a year before 
Queen Elizabeth, who received the sad 
news of his death with very much sorrow : 
to which the King replied, “ And I receive 
“it with no less, that I shall want the desi- 
“red happiness of seeing and discoursing 
“with that man, from whose Books I have 
“received such satisfaction: indeed, my 
“ Lord, I have received more satisfaction in 


42 [Stapleton is particularly mentioned as an ad- 
mirer of Hooker, in Bishop King’s Letter to Wa!- 
ton. He dicd in 1598. Collier, E. H. 11. 662. 
Cardinal Allen in 1594. Id. ibid. 643. This proves 
that the former must have been the person here 
meant } 


92 


THE LIFE OF MR. RICHARD HOOKER. 


"reading a leaf, or paragraph, in Mr. Hook- | epithet of Iearned, or judicious, or reverend, 


“er, though it were but about the fashion 
of Churches, or Church-musick, or the like, 
“but especially of the Sacraments, than I 
“have had in the reading particular large 
“treatises written but of one of those sub- 
“jects by others, though very learned men ; 
“and, Lobserve there is in Mr. Hooker no 
“affected language 43; but a grave, com- 
“prehensive, clear manifestation of reason ; 
‘and that backed with the authority of the 
“Scripture, the fathers and schoolmen, and 
“with all law both sacred and civil. And 
“though many others write well, yet in the 
“next age they will be forgotten ; but doubt- 
“less there is in every page of Mr. Hook- 
“ers’s book the picture of a divine soul, such 
“pictures of Truth and Reason, and drawn 
“in s®sacred colours, that they shall never 
“fade, but give animmortal memory to the 
“author.” And it isso truly true, that the 
King thought what he spake, that as the 
most learned of the nation have and still do 
mention Mr. Hooker with reverence ; so he 
also did never mention him but with the 


43 [Chr. Letter, p.45. “ Our last seruple and 
*demaund is this: seeing your bookes be so long 
“and tedious, in a stile not usuall, and, as we ve- 
*tyjlie thinke, the like harde to be found, farre dif- 
“fering from the simplicitie of holie scripture, and, 
“nothing after the frame of the writings of the 
“reverend and learned fathers of our Church, as 
“of Cranmer, Ridley, Latimer, Jewell, Whitgift, 
Fox, Fulke, &c. .... whether your meaning be 
“to show yourself some rare Demosthenes, or ex- 
“traordinary rabbi, &c.” Hooker, MS. note. 
“The dislike you have of me for not thinking as 
“some others doe whom you love, hath drawne 
“ you into invectives against my stile, and made 
“you eloquent in accusing me for that my ma- 
“ner of writing is not such as other mens hath 
“bene. You might with as great discretion find 
“falt that I look not like Calvin, Beza, Paulus 
“ Fagius, P. Martyr, M. Luther. For J hold it as 
‘possible to be like all those in countenance, as 
‘them in stile whom you have mentioned. You 
“that carry the mind of a Phalaris towards your 
“ὁ adversary are not fit to exercise the office of an 
“ Aristarchus. I must looke as nature, speak as 
“custome, and think as God’s good Spirit hath 
“taught me, judg you howsoever either of my 
“ἐ mynd, or of my stile, or if you will of my looke 
εἰ 4150.) Again, Chr. Letter, p. 46. ‘ In the 
“‘ booke of that most learned and reverend Father 
“DPD. Whitgift wee finde the question judicially 
“ (Hooker in margin, ‘ you wold say, judiciously’) 
“ sett downe, his aunswere to the matter in question 
“sensible, his reasons. ... directly applied, so as 
“‘ such poore men as wee be may beare away what 
“he saith .... but in your writing we are mighti- 
‘‘]y incombred.” 

Hooker, MS. note. ‘You beare it away. I 
“ wish it did rather cary you away from the errors 
“and vanities of your mind. 


“ But howsoever your part require you to speake 
“heere, the censure which all the pack of you 
“ giveth both of my L. Grace his writings, and of 
“tall other mens that hath the same cause is 
“> Arvéyvun, ἔγνων, κατέγνων.᾽ " 


or venerable Mr. Hooker. 

Nor did his son, our late King Charles 
the First, ever mention him but with the 
same reverence, enjoining his son 4, our 
now gracious King, to be studious in Mr. 
Hooker’s books. And our learned antiqua- 
ry Mr. Camden 45 mentioning the death, the 
modesty, and other virtues of Mr. Hooker, 
and magnifying his books, wisht. “ that for 
“ihe honour of this, and benefit of other 
“nations, they were turned into the univer- 
“sal language.” Which work, though un- 
dertaken by many, yet they have been 
weary, and forsaken it; but the reader may 
now expect it, having been long since be- 
cun, and lately finisht by the happy pen of 
Dr. Earl, now Lord Bishop of Salisbury, of 
whom I may justly say (and let it not offend 
him, because it is such a truth as ought not 
to be concealed from posterity, or those that 
now live, and yet know him not,) that since 
Mr. Hooker died, none have lived whom 
God hath blessed with more innocent wis- 
dom, more sanctified learning, or a more 
pious, peaceable, primitive temper: so that 
this excellent person seems to be only like 
himself, and our venerable Richard Hook- 
er; and only fit to make the learned of all 
nations happy, in knowing what hath been 
too long confined to the language of our lit- 
tle island “5, 


44(Rather his daughter, the Lady Elizabeth. 
See her relation at the end of Eixéy Βασιλικὴ p. 
261, ed. 1649. ‘He bid me read Bishop An- 


“ drews’ Scrmons, Hooker’s Ecclesiastical Polity, σ΄ 


“and Bishop Laud’s book against Fisher, which 
“would ground me against popery.” Thus ex- 
prest by Gauden, in his Dedication of Hooker’s 
Works to King Charles II. ed. 1662. ‘ Your 
“ Majesty’s Royal Father, a few days before he 
“was crowned with martyrdom, recommended to 
“this dearest children the diligent reading of Mr. 
“Hooker’s Ecclesiastical Polity, even next the 
“ Bible.” (Why the last clause was inserted does 
not appear.) This seems to have been Walton’s 
authority for saying that his Majesty gave the in- 
junction to his son } 

45 In his annals of Eliz. 1599. [‘* Hoc anno ani- 
“mam celo reddidit Richardus flookerus ex De- 
“ yonia nobilium ingeniorum feraci oriundus, Ox- 
“ onie in Corporis Christi collegio cdueatus, theo- 
‘“‘logus modestia, temperentia, mansuetudine et 
“ ceteris virtutibus imitandus, et supra multiplici 
“ eruditionis laude celebris, quam libri de Ecelesi- 
‘“‘astice Politeia, patria lingua editi, dignissime 
“qui Latine loquantur, abunde testentur.” t. IT 
Ρ. 189. ed. 1627.] 

46[ Bishop Earle was tutor to Prince Charles, 
and attended him in his exile: (see Clarendon, III. 
203, 752. ed. 1819.) Dean of Westminster 1660, 
Bishop of Worcester 1662, Bishop of Salisbury 
1663, died Noy. 17, 1665, at Oxford, and is buri- 
ed in Merton college chapel. The following is 
part of his epitaph there : ** Ile qui Hookeri ingen- 
‘tis Politiam Ecclesiasticam ; ille qui Caroli Mar- 
“ tyris Eixova Βασιλικήν, volumen, quo post Apoc- 
“alypsin divinius nullum, legavit orbi sic Latine 


»ν 
] 


ag 


THE LIFE OCF MR. RICHARD HOOKER. 


There might be many more and just oc- 
easions taken to speak of his books, which 
none ever did or can commend too much; 
but I decline them, and hasten to an ac- 
count of his Christian behaviour and death 
at Borne; in which place he continued his 
customary rules of mortification and self- 
denial; was much in fasting, frequent in 
meditation and prayers, enjoying those 
blessed returns, which only men of strict 
lives feel and know, and of which men of 
loose and godless lives cannot be made sen- 
sible; for, spiritual things are spiritually 
discerned. 

At his entrance into this place, his friend- 
ship was much sought for by Dr. Hadrian 
Saravia, then or about that time made one 
of the prebends of Canterbury, a German 
by birth 47, and sometimes a pastor both in 
Flanders and Holland 45, where he had 
studied and well considered the controvert- 
ed points concerning episcopacy and sacri- 
lege, and in England had a just occasion to 
declare his judgment concerning both, unto 
liis brethren ministers in the Low Coun- 
tries; which was excepted against by The- 
odore Beza and others #9; against whose 
exceptions, he rejoined ®°, and thereby be- 
came the happy author of many learned 
tracts, writ in Latin; especially of three; 


“ redditas, ut uterque unius Fidei Defensor, patriam 
* adhuc retineat majestatem.” April 26, 1662, in 
convocation, ‘ the care of translating the Book of 
* Common Prayer into Latin was committed to 
“Dr. John Earl, Dean of Westminster, and 
“Dr. John Pearson.” Collier, ΕΣ. H. II. 889. 
Bishop Burnet says, ‘‘ He was the man of all the 
* clergy, for whom the King had the greatest es- 
“teem. He had been his sub-tutor, and had fol- 
* lowed him in all his exile, with so clear a charac- 
“ter that the King could never see or hear of any 
“one thing amiss inhim. So he, who had a se- 
“‘cret pleasure in finding out any thing that les. 
““sened a man esteemed eminent for piety, yet 
“had a value for him beyond all the men of his 
“order.” Hist. of his Own Times, I. 225, ed. 
1134. 
___47[* Natione Belgica, natus Hedine Artesii.” 
‘His epitaph in Canterbury cathedral, quoted by 
Strype, Wh. II. 210. “ His father a Spaniard, his 
‘mother one of Artois: both protestants.” Strype, 
An. I. ii. 224. The Belgie provinces were often 
spoken of under the title of Lower Germany ; and 
are so in Saravia’s own dedication of his three 
Treatises.] 

48 [At Ghent, before 1566. Strype, ibid. 226. 
In the dedication mentioned above, Dr. S. says, 
* Apud meos fratres et collegas, et nonnullos ex 
“magistratu urbis Gandavi, &c.” ‘Thence he 
retired to England, and was sent by the council 
to Jersey, but was “ evocatus ab Ecclesiis Belgi- 
* cis,’ and taught at Leyden for some ten years, 
ending 1587. Ibid. and in Baker’s notes at the end 
of Strype, An. IV. 603.] 

49(Especially Danaus; see Saravia’s Answer 
to Beza ; and Collier, E. H. II. 622.] 

2074" 1594. Strype, An. I. ii. 224, Whitg. 11. 


93 


one of the Degrees of Ministers, and of the 
Bishop’s Superiority above the Presbytery ; 
a second against Sacrilege; and a third of 
Christian Obedience to Princes; the last be- 
ing occasioned by Gretzerus the Jesuit 51, 
And it is observable, that when ina time of 
church-tumults, Beza gave his reasons to 
the Chancellor of Scotland for the abroga- 
tion of episcopacy in that nation, partly by 
letters, and more fully in a treatise of a 
threefold episcopacy, (which he calls di- 
vine, human, and Satanical,) this Dr. Sara- 
via had by the help of Bishop Whiteift 
made such an early discovery of their inten- 
tions 52, that he had almost as soon answer- 


51 Strype, Whitg. II 202, gives some account 
of Dr. Saravia’s first publication: which con- 
tains three tracts. 1. De Diversis Ministrorvin 
Evangelii Gradibus. 2. De Honore Prasulibus οἱ 
Presbyteris debito. 3. De Sacrilegis et Sacrile- 
gorum Penis. What Walton calls his third Tract 
is probably that which now stands fifth, (in his 
works collected and published in folio, 1611,) viz. 
* Responsio Hadriani Saravie ad quasdam calum- 
“ nias, Jesuiticas nimirum illas Gretzeri in defen- 
“ sione sua Bellarminiana.” It is chiefly taken 
up with a comparison between papal primacy 
and regalsupremacy. Walton perhaps confuses 
it with the incomplete work (four books ont of 
seven) ‘De Imperandi Potestate, et Christiana 
“« Obedientia :” which closes the volume above- 
mentioned. But that was not written against 
Gretser.] 

53 [" Honoratus vir Dom. Glamius, quondam 
“yegni Scotia Cancellarius, de deturbandis Epis- 
“copis gradu, quem ab Apostolorum temporibus 
“in hune usque diem ubique terrarum in Eccle- 
“sja tenuerunt, a D. Beza consilium, vel (ut mihi 
“‘ videtur) potius suffragium petivit; ut ejus rei, 
“quam animo perficere constituerat, illum proba- 
“‘torem haberet et auctorem. Epistolarum autem 
“‘ipsorum nactus exemplaria, mirari capi, tam 
“‘Jevibus rationibus quenquam ad innovandam 
“tanti momenti rem potuisse moveri. Quando 
“‘ilud argumentum contra eundem D. Bezam 
“ὁ pertractavi, hane quoque disputationem adjecis- 
“sem, si ad meas manus pervenissent. Et ubi 
‘‘illas nactus sum, non statim contra quidquam 
“‘pervulgandum existimavi, sed distuli in τες 
“usque diem, expectans opportunitatem, qua 
“commodo Ecclesiarum cum minima offensione 
“ prodire in lucem posset.” Saravia, Dedic. pre- 
fixed to his Examen Tractatus de Episcopatuum 
Triplici Genere. It appears from an epistle of 
Whitgift to Beza, in Strype, Wh. II. 165, that the 
letter of Beza, referred to here, was not written to 
Lord Glamis himself, but to James Lawson, who 
succeeded Knox as minister in Edinburgh, and 
of whom some account may be found in M’Crie’s 
Life of Knox, II. 213, 293. It was dated 1580. 
(misprinted 1590 in Strype.) Whitgift intimates 
in his letter, that Beza’s book of a threefold epis- 
copacy, had been ‘in 1580 sent to this island ; 
“and not much after also translated into the En- 
“‘glish tongue, and privately printed ; together 
“with his epistle to one Lausanus, a Scot, writ- 
“ten the same year.” He speaks also of Sara- 
via’s book of Degrees in the Ministry, and of the 
care which he, Whitgift, and his brethren took to 
have the Church properly vindicated, in a wiv 


94 


ed that treatise as it became publick, and he 
therein discovered how Beza’s opinion did 
contradict that of Calvin and his adherents ; 
leaving them to interfere with themselves 
in point of episcopacy °°; but of these tracts 
it will not concern me to say more, than that 
they were most of them dedicated to his and 
the Church of England’s watchful patron, 
John Whitgift, the archbishop, and printed 
about the time in which Mr. Hooker also ap- 
peared first to the world in the publication 


which indirectly much confirms the statement in 
the text. Only Walton seems to be wrong in 
what he says of the date of Saravia’s Dxamen. 
The quotation from Saravia, just given, proves 
that work to have appeared a good while after 
Beza’s. Probably Walton had seen or heard of 
Whitgift’s letter in the Antiquities of Canterbury. 
Cantuaria Sacra, App. xv. and had applied what, 
is there said of the book of Degrees, &c. to the 
Examen. At the end of Clavi Trabales is a let- 
ter of Saravia to the ministers of Guernsey, in 
which, p. 144, he says, “" I pass over what I have 
“ myself written concerning it (the Discipline) in 
“χὴν book, De diversis Ministrorum Gradibus, and 
‘in my defence against the answer of Mr. Beza, 
“and more largely in my Confutation of his book 
“De Triplici Genere Episcoporum. I cannot 
“¢ wonder enough at the Scotchmen, who could be 
“persuaded to abolish and reject the state of 
bishops, by reasons so ill grounded, partly false, 
“partly of no moment at all, and altogether un- 
“ worthy of a man of such fame. If the Scots 
“ δὰ not more sought after the temporal means 
“ of bishops, than after true reformation, never had 
“« Mr. Beza’s book persuaded them to do what 
“they have done.” Dr, Saravia had been, as 
this letter states, one of the first protestant minis- 
ters in the islands, and knew ‘“ which were the 
“ beginnings, and by what means and occasions 
“the preaching of God’s word was planted 
“there.” p. 137. ‘ In those beginnings, at the 
“ pursuit” (the letter is from the French) ‘ of Mr. 
“ John After, Dean, I was sent by my Lords of 
*‘ the Council to the islands, as well in the school 
“ that was newly erected,” (Elisabeth college,) 
“as to be a minister there.” p. 138. Whenever 
Saravia’s works are re-edited (they amply deserve 
it) it is to be hoped that this letter will not be for- 
gotten: nor yet the masterly paper on Barret’s 
Tecantation (i. 6. on the Calvinistic controversy) 
in Strype, Whitg. III. 321.) 

53 [“ Ὁ. Calvinus in tractatu de necessitate re- 
“ formande Ecclesie testatur, se paratum fuisse 
*subjicere se Hierarchie Ecclesiastice, que 
“ Christo Domino subjici non recusaret. Ejus 
‘“‘ verba hee sunt. ‘* Talem nobis Hierarchiam 
“ exhibeant, in qua sic emineant Episcopi, ut sub 
“ Christo esse non recusent, ut ab illo tanquam 
“ unico capite pendeant, et ad ipsum referantur ; 
κε in qua sic inter se fraternam societatem colant, 
“ut non alio modo quam ejus veritate sint colli- 
“ gati: tum vero nullo non anathemate dignos 
“ fateor, si qui erunt, qui non eam revereantur, 
“ summuque obedientia observent.’ Hie audivi- 
“ mus, quid de Episcopis, et Episcoporum Hier- 
“ archia censuerit D.Calvinus. Ab cjus sententia 
“si D. Beza non recessisset, hac disputatione 
“nihil opus esset.” Saray. Prol. ad. Exam. 
Tract. de Episc. Tripl. Gen.) 


THE LIFE OF MR. RICHARD HOOKER. 


of his first four Books of Ecclesiastical Poli- 

54 

This friendship being sought for by this 
learned doctor, you may believe was not 
denied by Mr. Hooker, who was by fortune 
so like him, as to be engaged against Mr. 
Travers, Mr. Cartwright, and others of 
their judgment, in a controversy too like 
Dr. Saravia’s; so that in this year of 1595, 
and in this place of Borne, these two excel- 
lent persons began a holy friendship, in- 
creasing daily to so high and mutual affee- 
tions, that their two wills seemed to be but 
one and the same: and, their designs, both 
for the glory of God, and peace of the 
Church, still assisting and improving each 
other’s virtues, and the desired comforts of 
a peaceable piety. Which I have willingly 
mentioned, because it gives a foundation to 
some things that follow. 

This parsonage of Borne is from Canter- 
bury three miles, and near to the common 
road that leads from that city to Dover: in 
which parsonage Mr. Hooker had not been 
twelve months, but his Books, and the inno- 
cency and sanctity of his life became so re- 
markable that many turned out of the road, 
and others (scholars especially) went pur- 
posely to see the man. whose life and learn- 
ing were so much admired; and alas! as 
our Saviour said of St. John Baptist, “ What 
“went they out to see? a man clothed in 
“purple and fine linen?” No, indeed; 
but 55 an “obscure, harmless man; a man 
“in poor clothes, bis loins usually girt in a 
“coarse gown, or canonical coat; of a mean 
“ stature, and stooping, and yet more lowly 
“in the thoughts of his soul; his body worn 


54 [The three tracts came out earlier, 1590, and 
were printed in Engiish, 1591. In 15990 also 
Saravia was incorporated at Oxford, July 9, being 
before D. D. of the university of Leyden. Wood, 
Fasti, subjoined to the Athen. Oxon. I. 252. 
His preferments in England, after his return ἢ th. 
er in 1587, were these, as far as appears. First, 
master of the school at Southampton: in which 
he was much distinguished, Nich. Fuller the orien- 
talist being onc of his pupils, (Ath. Oxon. II. 327,) 
and Sir Tho. Lake, Secretary of State to King 
James, (Chalmers, Biog. Dict.) Then Dr, Sa- 
ravia was successively Prebendary of Gloucester, 
(ibid.) Canterbury, Dec. 6, 1595, (Le Neve, p. 16.) 
Westminster, July 5, 1601, (id. 371,) in the room 
of Bishop Andrews, and Rector of Great Chart 
in Kent, Feb. 24, 160,%, (Clavi Trab. 148.) In 
1607 he was nominated one of the translators of 
the Bible, his name appearing third, after those of 
Andrews and Overall, in the Westminster com- 
mittce, to whom was assigned the Old Testament, 
from Genesis to the second book of Kings. (Ful- 
ler, C. H. Χ. 45.) His Hebrew learning probably, 
as well as his great discretion, led the archbishop 
to employ him in his communications with the 
“leamed though morose” Hugh Broughton. 
Strype, Whitg. II. 118. ITI. 370. He died aged 
82, Jan. 15, 1612, (Ath. Oxon. ubi sup.)] 

55 [Probably the very words of Walton’s infor- 
mant.] 


== 


— 


THE LIFE OF MR. RICHARD HOOKER. 


“out, not with age, butstudy, and holy mor- 
*tifieations ; his face full of heat-pimples, 


*beeot by his unactivity and sedentary | 


“life? And to this true character of his 
person, let me add this of his disposition and 
behaviour: God and nature blest him with 
so blessed a bashtu!ness, that as in his 
younger days his pupils might easily look 
him out of countenance; so neither then, 
nor in his age, “did he ever willingly look 
“any man in the face; and was of so mild 
“and humble a nature, that his poor parish- 
“clerk and he did never talk but with both 
“their hats on, or both off, at the same 
*time:” and to this may be added, that 
though he was not purblind, yet he was 
short or weak sighted; and where he fixt 
his eyes at the beginning of his sermon, 
there they continued till it was ended; and 
the reader has a liberty to believe, that his 
modesty and dim sight were some of’ the 
reasons why he trusted Mrs. Churchman to 
choose his wife. 

This parish-clerk lived till the third or 
fourth year of the late long parliament: 
betwixt which time and Mr. Hooker’s death. 
there had come many to see the place of 
his burial, and the monument dedicated to 
iis memory by Sir William Cooper, (who 
still lives,) and the peor clerk had many 
vewards for shewing Mr. Hooker’s grave- 
place, and his said monument, and did al- 
ways hear Mr. Hooker mentioned with com- 
mendations and reverence: to all which, he 
added his own knowledge and observations 
of his humility and holiness; and in all 
which discourses, the poor man was still 
more confirmed in his opinion of Mr. Hook- 
er’s virtues and learning: but it so fell out. 
that about the said third or fourth year of 
the long parliament, the then present par- 
son of Borne was sequestred, (you may 
guess why,) and a Genevian minister put 
into his good living. This, and other like 
sejuestrations, made the clerk express him- 
self in a wonder, and say, “ They had se- 
“Guestred so many good men, that he doubt- 
“ed, if his good master Mr. Hooker had 
“lived till now, they would have sequest- 


“red him too.” 


It was not long, before this intruding 
minister had made a party in and about 
the said parish, that were desirous to re- 
ccive the sacramentas in Geneva; to which 
end, the day was appointed for a select 
company, and forms and stools set about 
the altar or communion table, for them to 
sit and eat, and drink ; but when they went 
about this work, there was a want of some 
joint-stools, which the minister sent the clerk 
to fetch, and then to fetch cushions, (but not 
to kneel upon.) When the clerk saw them 
begin to sit down; he began to wonder; 
but when the minister bade him “cease 
“ wondering, and lock the church-door ;” to 
whom he replied, “ Pray take you the keys, 


95 


“and Jock me out; I will never come more 
“into this church; for all men will say, my 
“master Hooker was a good man, and a 
“good scholar, and I am sure it was not 
“used to be thus in his days.” And, re- 
port says, the old man went presently home, 
and died; Ido not say died immediately 
but within a few days after. 

But let us leave this grateful clerk in his 
quiet grave, and return to Mr. Hooker him- 
sell, continuing our observations of his Chris- 
tian behaviour in this place, where he gave 
aholy valediction to all the pleasures and 
allurements of earth, possessing his soul in 
a virtuous quietness, which he maintained 
by constant study, prayers, and meditations : 
his use was to preach once every Sunday, 
and he or his curate to catechise after the 
second lesson in the evening prayer; his 
sermons were neither lopg nor earnest, but 
uttered with a grave zeal, and an humble 
voice; his eyes always fixt on one place to 
prevent his imagination from wandering, in- 
somuch, that he seemed to study as he 
spake 5°; the design of his sermon (as in- 
deed of all his discourses) was to shew 
reasons for what he spake ; and with these 
reasons, sucha kind of rhetorick, as did ra- 


55 [Samson Horton was buried May 9, 1648, 
having been parish clerk of Bishopsborne three- 
score years. Dr Zouch, from the Parish Regis- 
ter. 

55 [** Mr. Hooker his yoice was low, stature 
“little, gesture none at all..... Where his 
* eye was left fixed at the beginning, it was found 
* fixed at the end of the sermon: in a word, the 
“doctrine he delivered had nothing but itself to 
“garnish it. His stile was long and pithy, draw- 
“ing on a whole flock of several clauses before he 
“came to the close of a sentence. So that when 
‘the copiousness of his stile met not with propor- 
*“tionable capacity in his auditors, it was unjustly 
* censured, for perplext, tedious, and obscure. His 
“sermons followed the inclination of his studies, 
“and were for the most part on controversies, and 
“deep points of school divinity. Mr. Travers his 
“utterance was graceful, gesture plausible, matter 
“profitable, method plain, and his stile carned in it 
“ indolem pietatis, a genius of grace, flowing from 
“his sanctified heart. Some say, that the congre- 
* gation in the Teinple ebb’d in the forenoon and 
“« flowed in the ufternoon, and that the auditory of 
“Mr. Travers was far the more numerous, the 
“ first occasion of emulation betwixt them. But 
“ such as knew Mr. Hooker, knew him too wise to 
“take exception at such trifles, the rather because 
the most judicious is always the least part in all 
 auditories.” Fuller, C. H. IX. 216. This 
work was published just before the Restoration. 
In his Worthies of England, 1662, the following 
oceurs. “ ILooker his stile was prolix but not te- 
« dious, and such who would patiently attend and 
* give him eredit all the reading or hearing of his 
“sentences, had their expectation ever paid at 
“the close thereof. We may be said to have 
“ made good music with his fiddle and stick alone, 
« without any rosin, having neither pronunciation 
“ nor gesture to grace his raatter.” p. 264.] 


96 THE LIFE OF MR. RICHARD HOOKER. 


ther convince and persuade, than frighten 
men into piety 57; studying not so much for 
matter (which he never wanted) as for apt 
illustrations to inform and teach his unlearn- 
ed hearers by familiar examples, and then 
make them better by convincing applica- 
tions; never laboring by hard words, and 
then by needless distinctions and subdis- 
tinctions, to amuse his hearers, and get 
glory to himself; but glory only to God. 
Which intention, he would often say, was 
as discernable in a preacher, “as a natural 
“from an artificial beauty.” 

He never failed, the Sunday before eve- 
ry Ember-week, to give notice of it to his 
parishioners, persuading them both to fast, 
and then to double their devotions for a 
learned and pious clergy; but especially 
the last; saying often, ‘That the life of a 
“pious clergyman was visible rhetorick, and 
“so convincing, that the most godless men 
“(though they would not deny themselves 
“the enjoyment of their present lusts) did 
“vet secretly wish themselves like those of 
“the strictest lives.” And to what he per- 
suaded others, he added his own example 
of fasting and prayer ; and did usually eve- 
ry Ember-week take, from the parish clerk 
the key of the church-door ; into which place 
he retired every day, and lockt himself up 
for many hours; and did the like most Fri- 
days and other days of fasting. 

He would by no means omit the custom- 
ary time of Procession®’, persuading all 
both rich and poor if they desired the pre- 
servation of love, and their parish-rights 
and liberties, to accompany him in his per- 
ambulation ; and most did so: in which per- 
ambulation, he would usually express more 
pleasant discourse than at other times, and 
would then always drop some loving and 


57 The Gospel, which Mr. Hooker dispensed 
‘in so still a voice and silent gesture, but with po- 
“tent demonstrations of scripture and reason, 
“which are the greatest virtue and efficacious- 
“ness of a preacher, whose mere Stentorian noise 
“and theatrick gesticulations in a pulpit, serve 
“ more to amuse and scare, or to decoy or lowbel 
“the gaping, sleeping, or frighted people, than 
“ much to edify, inform, or amendthem.” Gau- 
den’s Life of Hooker, p. 36. 

(“* Low-bell ; a hand-bell used in fowling, to 
“ make the birds lie close, till, by a more violent 
“ noise, and a light, they are alarmed, and fly 
“ into the net. 

* As timorous larks amazed are 
* With light and with a low-bell.’ 
“ Percy’s Reliques, III. 331.” 
[From Nare’s Glossary.] 


58 [See in the 2d Book of Homilies, the “ Ex- 
“ hortation to be spoken to such parishes where 
‘“« they use their Perambulation in Rogation week, 
“ for the oversight of the bounds and limits of 
“ their town.” See also Bishop Sparrow’s Ra- 
tionale of Common Prayer, p. 160. It appears from 
Strype, Parker, I. 303..5, that this was one 
of the usages excepted against by the Puritans.) 


facetious observations to be remembered 
against the next year, especially by the 
boys and young people ; still inclining them 
and all his present parishioners, to meek- 
ness, and mutual kindness, and love; be- 
cause “Jove thinks not evil, but covers a 
“multitude of infirmities.” 

He was diligent to inquire who of his 
parish were sick, or any ways distrest, and 
would often visit them, unsent for; suppo- 
sing that the fittest time to discover to them 
those errors to which health and prosperity 
had blinded them; and having by pious 
reasons and prayers moulded them into 
holy resolutions for the time to come, he 
would incline them to confession, and be- 
wailing their sins, with purpose to forsake 
them, and then to receive the Communion, 
both as a strengthening of those holy reso- 
lutions, and as a seal betwixt God and them 
of his mercies to their souls, in case that 
present sickness did put a period to their 
lives. 

And as he was thus watchful and chari- 
table to the sick, so he was as diligent to 
prevent lawsuits, still urging his parishion- 
ers and neighbours to bear with each oth- 
er’s infirmities, and live in love, because 
(as St. John says) “he that lives in love 
“lives in God, for God is love.” And to 
maintain this holy fire of love constantl 
burning on the altar of a pure heart, his 
advice was to watch and pray, and always 
keep themselves fit to receive the Commu- 
nion: and then to receive it often, for it was 
both a confirming and strengthening of their 
graces; this was his advice: and at his en- 
trance or departure out of any house, he 
would usually speak to the whole ‘family, 
and bless them by name; insomuch, that 
as he seemed in his youth to be taught of 
God, so he seemed in this place to teach 
his precepts, as Enoch did by walking with 
him, in all holiness and humility, making 
each day a step towards a blessed eternity. 
And though in this weak and declining age 
of the world, such examples are become 
barren, and almost incredible; yet let his 
memory be blest with this true recordation, 
because he that praises Richard Hooker 
praises God, who hath given such gifts to 
men; and let this humble and affectionate 
relation of him become such a pattern, as 
may invite posterity to imitate these his 
virtues. 

This was his constant behaviour both at 
Borne and in all the places in which he 
lived: thus did he walk with God and tread 
the footsteps of primitive piety ; and-yet, as 
that great example of meekness and purity, 
even our blessed Jesus, was not free from 
false accusations, no more was this disciple 
of his, this most humble; most innocent, ho- 
ly man; his was a slander parallel to that 
of chaste Susannah’s by the wicked elders 5 
or that against St. Athanasius, as it is re- 


THE LIFE OF MR. RICHARD HOOKER. 


97 


corded in his life 55. (for that holy man had | “ enemies, the net is broken and they are 


heretical enemies,)a slander which this age 
calls trepanning “; the particulars need not 


a repetition; and that it was false needs no | 


other testimony than the public punishment 
of his accusers, and their open confession 
ofhis innocency. It was said that the ac- 


cusation was contrived by a dissenting bro- | 


ther, one that endured not church-ceremo- 
nies, hating him for his Book’s sake, which 
he was not able to answer; and his name 
hath been told me, but I have not so much 
confidence in the relation as to make my 


pen fix a scandal on him to posterity; I shall | 


rather leave it doubtful to the great day of 
revelation. But this is certain, that he lay 
under the great charge, and the anxiety of 
this accusation, and kept it secret to him- 
self for many months; and being a help- 
less man, ‘had lain longer under this heavy 
burden, but that the Protector of the inno- 
cent gave such an accidental occasion as 
forced him to make it known to his two 
dear friends, Edwyn Sandys and George 
Cranmer: who were so sensible of their 
tutor’s sufferings that they gave themselves 
no rest, till by their disquisitions and dili- 
gence they had found out the fraud, and 

rought him the welcome news, that his 
accusers did confess they had wronged him, 
and begged his pardon: to which the good 
man’s reply was to this purpose, “ The 
“Lord forgive them;? and, “The Lord 
“bless you for this comfortable news. Now 
“JT have a just occasion to say with Solo- 
“mon, ‘Friends are born for the days of 
“adversity, and such you have proved to 
“me: and to my God I say, as did the mo- 
“ther of St. John Baptist, ‘Thus hath the 
“Lord dealt with me, in the day wherein 
“he looked upon me, to take away my re- 
“proach among men.’ And, O my God, 
“neither my life nor my reputation are safe 
“in mine own keeping, but in thine, who 
“didst take care of me when I yet hanged 
“upon my mother’s breast: blessed are 
“they that put their trust in thee, O Lord ; 
“for when false witnesses were risen up 
“against me; when shame was ready to 
© cover my face, when my nights were rest- 
“less, when my soul thirsted for a deliver- 
“ance, asthe hart panteth after the rivers 
“of waters; then thou, Lord, didst hear 
“my complaints, pity my condition, and art 
“now become my deliverer; and as long 
“as I live, I will hold up my hands in this 
“manner, and magnify thy mercies, who 
“ didst not give me over as a prey to mine 


ΐ 59[Sozomen, E. H. II. 25. Theodoret EF. H. 
. 30. 
ὟΝ “ trapanning :” sce Todd's edition of 
Johnson’s Dictionary. No example of the word 
is there given of a date previous to the 17th cen- 
tury.) 

ox. I. 7 


| 
| 


|“taken in it. 


O blessed are they that put 
“their trust in thee: and no prosperity shall 
“make me forget those days of sorrow, or 
“to perform those vows that I have made 
“to thee in the days of my affliction ; for 
“with such sacrifices, thou, O God, art well 
“pleased; and I will pay them.” 

Thus did the joy and gratitude of this 
good man’s heart hers forth. And it is 
observable, that as the invitation to this 
slander was his meek behaviour and dove- 
like simplicity, for which he was remarka- 
ble; so his Christian charity ought to be 
imitated ; for, though the spirit of revenge 
is so pleasing to mankind, that it is never 
conquered but by a supernatural grace, re- 
venge being indeed so deeply rooted in 
human nature, that to prevent the excesses 
of it (for men would not know moderation) 
Almighty God allows not any degree of it 
to any man but says, “ Vengeance is mine:” 
and though this be said positively by God 
himself, yet this revenge is so pleasing, that 
man is hardly persuaded to submit the me- 
nage of it to the time, and justice, and wis- 
dom of his Creator, but would hasten to be 
his own executioner of it: and yet never- 
theless, if any man ever did wholly decline, 
and leave this pleasing passion to the time 
and measure of God alone, it was this Rich- 
ard Hooker of whom I write; for when his 
slanderers were to suffer, he laboured to 
procure their pardon; and when that was 
denied him, his reply was, “ That however 
“he would fast and pray, that God would 
“give them repentance, and patience to 
“undergo their punishment.” And his 
prayers were so far returned into his own 
bosom, that the first was granted, if we 
may believe a penitent behaviour, and an 
openconfession. And it is observable, that 
after this time he would often say to Doctor 
Saravia, “ O with what quietness did I en- 
“joy my soul after I was free from the fears 
“of my slander! and how much more after 
“a conflict and victory over my desires of 
“revenge!” 

About the year 1600, and of his age for- 
ty-six, he fell into a long and sharp siek- 
ness, occasioned by a cold taken in his pas- 
sage by water betwixt London and Graves- 
end; from the malignity of which he was 
never recovered ; for, after that time till his 
death he was not free from thoughtful days 
and restless nights; but a submission to His 
will that makes the sick man’s bed easy by 
giving rest to his sou!, made his very lan- 
guishment comfortable; and yet all this 
time he was solicitous in his study, and said 
often to Dr. Saravia, (who saw him dail 
and was the chief comfort of his life,) “That 
“he did not beg a long life of God for any 
“other reason, but to live to finish his three 
“remaining Books of Polity; and then, 


98 


“ Lord, let thy servant depart in peace ;” 
which was his usual expression. And God 


Church the benefit of them, as completed 
by 
his own death, by hastening to give life to 
his Books. But this is certain, that the 
nearer he was to his death the more he 
grew in humility, in holy thoughts and res- 
olutions. 

About a month before his death, this 
good man that never knew, or at least never 
considered, the pleasures of the palate, be- 
came first to lose his appetite, and then, to 
have an averseness to all food, insomuch 
that he seemed to live some intermitted 
weeks by the smell of meat only, and yet 
still studied and writ. And now his guard- 
ian Angel seemed to foretell him that the 
day of his dissolution drew near; for which 
his vigorous soul appeared to thirst. 

In this time of his sickness, and not many 
days before his death, his house was rob- 
bed; of which he having notice, his ques- 
tion was, “ Are my books and written pa- 
“ ners safe ?” and being answered that they 
were, his reply was, “ Then it matters not; 
“for no other loss can trouble me.” 

About one day before his death, Dr. Sa- 


ravia, who knew the very secrets of his soul, | 


for they were supposed to be confessors to 
each other,) came to him, and after a con- 
ference of the benefit, necessity, and safety 
of the Church’s absolution, it was resolved 
the doctor should give him both that and 
the Sacrament the following day. To 
which end, the doctor came, and after a 
short retirement and privacy, they two re- 
turned to the company ; and then the doc- 
tor gave him ah some of those friends 
which were with him, the blessed Sacra- 
ment of the body and blood of our Jesus. 
Which being performed, the doctor thought 
ne saw a reverend gaiety and joy in his 
face; but it lasted not long; for his bodily 
infirmities did return suddenly, and _be- 
came more visible ; insomuch that the doc- 
tor apprehended death ready to seize him ; 
yet, after some amendment, left him at 
night, with a promise to return early the 
day following; which he did and then 
found him better in appearance, deep in 
contemplation, and not inclinable to dis- 
course ; which gave the doctor occasion to 
inquire his present thoughts: to which he 
replied, “ That he was meditating the num- 
“ ber and nature of angels, and their bless- 
“ed obedience and order, without which, 
“ peace could not be in heaven ; and oh that 
“jt might be so on earth!” After which 
words he said, “I have lived to see this 
“ world is made up of perturbations, and I 
“ have been long preparing to leave it, and 
“ gathering comfort for the dreadful hour of 
“making my account with God, which I 


| 


THE LIFE OF MR. RICHARD HOOKER. 


‘now apprehend to be near; and though 


{ΠῚ have by his grace loved him in my 
heard his prayers, though he denied the | 


“youth, and feared hima in mine age, and 


|S labored to have a conscience void of of 
himself’; and it is thought he hastened | “ 


fence tohim, and to ai! men: yet, if thou, 
Ὁ Lord, be exireme to mark what I have 
“done amiss, who can abide it? And 
“ therefore, where I have failed, Lord shew 
“ mercy to me, for I plead not my righteous- 
“ness, but the forgiveness of my unrighteous- 
“ness, for His merits who died to purchase 
“pardon for penitent sinners; and since I 
“ owe thee a death, Lord let it not be terri- 
“ble, and then take thine own time; i sub- 
“mit to it! Let not mine, O Lord, but let 
“ thy will be done !? With which expres- 
sion he fell into a dangerous slumber; dan- 
gerous as to his recovery; yet recover he 
did, but it was to speak only these few 
words: “ Good doctor, God hath heard m 

“ daily peutions, for I am at peace with all 
“men, and He is at peace with me; and 


ward joy,which this world can neither 


“ beareth me this witness, and this witness 
“makes the thoughts of death joyful. I 
“ could wish to live to do the Church more 
“service, but cannot hope it, for my days 
“are past asa shadow that returns nof.” 
More he wou!d have spoken, but his spirits 
failed him ; and after a short conflict betwixt 
nature and death, a quiet sigh put a period 
to his last breath, and so he fell asieep. 
And now he seems to rest like Lazarus in 
Abraham’s bosom; let me here draw his cur- 
tain, till with the most glorious company of 
the Patriarchs and Apostles, the most noble 
army of martyrs and Confessors, this most 
learned, most humble, holy man, shall also 
awake to receive an eternal tranquillity; and 
with it, a greater degree of glory than com- 
mon Christians shall be made partakers of. 

In the mean time, bless, O Lord, Lord 
bless his brethren, the clergy of this nation, 


give nor take from me; my conscience — 


‘from that blessed assurance I feel that in- — 


ate pce 


_ -ὴ- 


with effectual endeavours to attain, if not — 
to his great learning, yet to his remarkable — 
Meekness, his godly Simplicity, and his — 


Christian Moderation: for these will bring 
peace at the last! And, Lord, let his most 
excellent writings be blest with what he de- 


signed when he undertook them; which — 


was, “ Glory to thee, O God on high, peace 
“in thy Church, and good will to man- 
“kind!” Amen, Amen. 

Izaak WaLron. 


The following epitaph was long since 
presented to the worid, in memory of Mr. 
Hooker, by Sir William Cooper, who also 
built him a fair monument in Borne chureh, 
and acknowledges him to have been his 
spiritual father. 


Tuouen nothing can be spoke worthy his fame, 


Or the remembrance of that precious name, 


THE LIFE OF MR. RICHARD HOOKER. 99 


Judicious Hooker ; though this cost be spent 
On him that hath ἃ lasting monument 

In his own Pooks, yet cught we to express, 
Tf not his worth, yet our respectfulness. 
Church ceremonies he maintained, then why 
Without all ceremony should he die ? 

Was it because his life and death should be 
Both equal patterns of humility ? 

Or that perhaps this only glorious one 

Was above all to ask, why had he none ? 
Yet he that lay so long obscurely low 

Doth now preferr’d to greater honours go. 
Ambitious men, learn hence to be more wise ; 


Humility is the true way to rise : 
And God in me this lesson did inspire, 
To bid this humble man, Friend, sit up higher 61. 


61[“ Sir William Cowper, who erected this 
“monument, was the great grandfather of Wil- 
“liam, the first Earl Cowper. He suffered impris- 
“ onment, the loss of his son, and other great ca- 
‘‘Jamities, for his fidelity to Charles I. He out- 
‘‘Jived all his troubles, residing at his castle of 
“ Hertford, and famed for his hospitality, char- 
“ity, and other Christian virtues.” Zouch, I. 
439.] 


AN 


APPENDIX 


TO THE 


bere OF MR. RICHARD HOOKER. 


Anp now having by a long and labori- 
ous search satisfied myself, and I hope my 
reader, by imparting to him the true rela- 
tion of Mr. Hooker’s life: [am desirous also 
to acquaint him with some observations that 
relate to it, and which could not properly 
fall to be spoken till after his death ; of 
which my reader may expect a brief and 
true account in the following Appendix. 

And first it is not to be doubted, but that 
he died in the forty-seventh, if not in the 
forty-sixth year of his age ; which I men- 
tion, because many have believed him to be 
more aged ; but I have so examined it, as 
to be confident I mistake not; and for the 
year of his death, Mr. Camden, who, in his 
Annals of Queen Elizabeth, 1599, mentions 
him with a high commendation of his life 
and learning, declares him to die in the 
year 1599 ; and yet in that inscription of his 
monument set up at the charge of Sir Wil- 
liam Cowper in Borne Church, where Mr. 
Hooker was buried, his death is there said 
to be in anno 16031, but doubtless both mis- 
taken ; for Ihave attested under the hand 
of William Somner the archhishop’s regis- 


' (The following is an accurate copy of the 
inscription on Hooker’s monument : 
‘* SUNT MELIORA MIHI. 

‘*RICHARDUS HOOKER EXONIENSIS SCHO- 
** LARIS SOCIUSQ : COLLEGII CORP. XTII OXON. 
‘© DEINDE LONDINIIS TEMPLI INTERIORIS IN 
‘* SACRIS MAGISTER RECTORQ: HUJUSECCLE. 
‘* SCRIPSIT VIII LIBROS POLITIEZ ECCLESIAS- 
“TICH ANGLICAN, QUORUM TRES DESIDE- 
“RANTUR. OBIT ANo. DOM. MDC. ZTATIS 
“SUE L. 

“POSUIT HOC PII[SSIMO VIRO MONUMEN- | 
‘rum AN°. DOM. MDCXXXII. GULIELMUS 
“ὁ COWPER ARMIGER IN CHRISTO JESU QUEM 
“ GENUIT PER EVANGELIUM. 1 Cor. iy. 15.” Dr. 
Zouch.] 

[101] 


ter for the province of Canterbury, that 
Richard Hooker’s will? bears date-Octob. 


2[Zouch’s Walton, 1.440. “The following is 
“extracted from the Registry of the Archdeacon’s 
“Court of Canterbury. ‘1n the name of God, 
«“ Amen. This sixe and twentieth of October, in 
“the yeare of our Lord one thousand and sixe hun- 
“ dred, I Richard Hooker of Bishopsborne, though 
“« sicke in bodye, yet sounde in minde, thankes be 
“unto Almightye God, doe ordaine and make 
“this my last will and testament in manner and 
“forme followinge. First, I bequeath my soule 
“unto allmightye God my Creator, hoping assur- 
“edly of my salvation purchased through the 
“ death of Christ Jesus, and my bodye to the earth 
“to be buried at the discretion of mine executor. 
“ Item, I give and bequeath unto my daughter 
“ Alice Hooker one hundred pounds of lawfull 
‘« Englishe money, to be paide unto her at the day 
“of her marriage. Item, I give and bequeath 
“unto my daughter Cicilye Hooker one hundred 
“pounds of lawful Englishe moneye, to be paid 
“ uuto her at the day of hermarriage. Item, I give 
“ and bequeath unto my daughter Jane Hooker one 
“hundred pounds of lawful Englishe money, to be 
* paid unto her at the day of her marriage. Item, 
“T give unto my daughter Margaret Hooker one 
“ hundred pounds of lawfnl Englishe moneye, to 
‘be paid unto her at the day of her marmiage. 
“ And if it shall happen any of my said daughters 
“to departe this life before the day of their said 
“marriage, then I will that her or their portion 
“so dieinge, shall be equally divided among her 
“or their sisters survivinge. Item, I give and 
‘* bequeath unto the poor of the p’she of Barha five 
‘pounds of lawful money, to be paid unto them 
“by mine executor. Item, I give unto the poore 
“of the p’she of Bishopesborne fiflye shillings of 
“lawful Englishe money, to be paid unto them by 
“ mine executor. Item, I give and bequeath three 
“pounds of lawful Englishe money towards the 
“« buildinge and makeing of a newe and sufficient 
“ pulpett in the p’she church of Bishopesborne. 
“The residue of goods and chattells whatsoever 
“ unbequethed, my funeral, debts, and legacies, 
« discharged and paid, I give unto Joane Hooker, 
“my wel beloved wife, whom I ordaine and 
τε make sole executor of this my last will and tes- 


102 APPENDIX TO 
26th, in anno 1600, and that it was proved 
the third of December following. And that 
at his death he left four daughters, Alice, 
Cicily, Jane, and Margaret; that he gave 
to each of them an hundred pound; that 
he left Joan his wife his sole executrix ; and 
that by his inventory, his estate, (a great 
part of it being in books) came to 1002]. 95. 
2d. which was much more than he thought 
himself worth; and which was not got by 
his care, much less by the good housewifery 
of his wife, but saved by his trusty servant 
Thomas Lane, that was wiser than his mas- 
ter in getting money for him, and more frugal! 
than his mistress in keeping of it: of which 
wiil of Mr. Hooker’s I shall say no more, 
but that his dear friend Thomas, the father 
of George Cranmer, (of whom I have spo- 
ken, and shall have occasion to say more.) 
was one of the witnesses to it ‘4. 

One of his elder daughters was married 
to one Chalinor, sometime a schoolmaster 
in Chichester, and are both dead long since. 
Margaret his youngest daughter was mar- 
ried unto Ezekiel Chark 5, bachelor in divin- 


“tament. And I ordaine, and make my wel-be- 
“loved father, Mr. John Churchman, and my as- 
“sured good frende, Mr. Edwin Sandes, my 
“overseers. By me, Richard Hooker, Sealed 
“and delivered in the presence of them, whiose 
“names are subscribed ; Robert Rose, Danicl 
“Nichols, Avery Cheston. Proved the third 
* day of December, 1600, before the Reverend 
“James Bissel, clerk, surr’ate to Rev. George 
* Newman, Doctor of Laws, Commissary Genc- 
* ral of the city and diocese of Canterbury, by the 
“oath of Joane Hooker, widow, the relict and ex- 
τ ecutrix named in the said will, é&c. Tos. 
“ Backiousr, Registrar. Inventory, 10920. Ys. 
“2d.” Ex. Wm. Cunien. 

The churches of Barham and Bishopsbourne 
are consolidated, and the former is the most popu- 
lous part of the eure. Cranmer’s being then ab- 
sent in Ireland will account for his not being 
named as “ overseer.” 

3 And the reader may take notice, that since I 
first writ this Appendix to the Life of Mr. Hook- 
er, Mr. Fulman, of Corpus Christi college, hath 
shewed me a good authority for the very day aud 
hour of Mr. Hooker’s death, im one of his Books 
of Polity, which had been Archbishop Laud’s. In 
which book, beside many considerable marginal 
notes of some passages of his time, under the 
bishop’s own hand, there is also written im the title 
page of that book (which now is Mr. Fulman’s) 
this attestation : 

“ Ricardus Hooker vir summis doctrine dotibus 
“ ornatus, de Ecclesia precipue Anglicana optime 
“ meritus, obiit Novemb.2, circiter horam sccun- 
“dam postmeridianam. Anno 1600.” 

4 [He might be present when the will was made, 
and Walton might learn as much from his dauph- 
ter. But (as will have been seen) he was not a 
witness, technically speaking.] 

5 William Chark, of Peterhouse college, Cam- 
bridge, was one of the leaders of the Puritanical 
party in Hooker’s time: and was tne first preach- 
er at Lincoln’s Inn, appointed 1581. Strype, 
Ann. 111. i. 79.] 


THE LIFE OF 


ity, and rector of St. Nicholas in Harble- 
down near Canterbury, who died about six- 
teen years past, and had a son Ezekiel, now 
living, and in sacred orders, being at this 
time rector of Waldron in Sussex; she left 
also a daughter, with both whom’I have 
spoken not many months past, and find her 
to be a widow in a condition that wants not, 
but very far from abounding; and these 
two attested unto me, that Richard Hooker 
their grandfather had a sister, by name 
Elizabeth Harvey, that lived to the age of 
121 years, and died in the month of Sep- 
tember, 1663. 

For his other two daughters, I can learn 
little certainty, but have heard they both 
died before they were marriageable; and 
for his wile, she was so unlike Jeptha’s 
daughter, that she stayed not a comely time 
to bewail her widowhood; nor tive long 
enough to repent her second marriage, for 
which doubtless she would have found cause, 
if there had been but four months betwixt 
Mr. Hooker’s and her death. But she is 
dead, and let her other infirmities be buried 
with her. 

Thus much briefly for his age, the year 
of his death, his estate, his wife, and his 
children. I am next to speak of his Books, 
concerning which I shall have a necessity 
of being longer, or shall neither do right to 
myself, or my reader, which is chiefly in- 
tended in this Appendix. 

I have declared in his Life, that he pro- 
posed Hight Books, and that his first four 
were printed anno 1594, and his Fifth Book, 
first printed, and alone, anno 1597, and that 
he lived to finish the remaining three of’ the 
proposed eight; but whether we have the 
last three as finisht by himself, is a just and 
material question: concerning which I do 
declare,that I have been told almost 40 years 
past, by one that very well knew Mr. Hook- 


|er, and the affairs of his family, that about 


a month after the death of Mr. Hooker, 
Bishop Whitgift, then Archbishop of Can- 
terbury. sent one of his chaplains 7 to inquire 


6[Whom Fuller had conversed with: see be- 
fore,p 59, note 4.] 

7[The following letter, from Bishop Andrews 
to Dr. Parry, was first printed in the 8vo. edition 
of Hooker, Oxford 1793. 

“ Salutem in Christo. 

“ J cannot choose but write though you do not: 
“1 never failed since I last saw you,but dayly 
“prayed for him till this very instant you, sent 
“this heavie news. I have hitherto prayed, Serva 
“nobis hunc: “now must I, Da nobis alium. 
“ Alas for our greate loss: and when I say ours, 
“ though I meane yours and myne, yet much more 
“the common: with [which ?] the less sense 
“they have of so greate a damage, the more sad 
“ wee neede to bewayle them and ourselves, who 
“knowe his workes and his worth to be such as 
“behind him ke hath not (that I knowe) left anie 
“neere him. And whether I shall live to knowe 
“ anie neere him, I am in greate doubt, that I 


MR. RICHARD HOOKER. 103 


of Mrs. Hooker for the three remaining tinually advised together in all their stud- 
Books of Polity, writ by her husband ; of | ies, and particularly in what concerned 
which she would not, or could noi give any | these Books of Polity: this Dr. Spenser, 
account: and that about three montis after | the three perfect books being lost, had de- 
that time the bishop procured her to besent livered into his hands (1 think by Bishop 
for to London, and thea by πε procurement | Whitgift) the imperfect Books, or first rough 
she was to be examined by some of her| draughts of them, to be made as perfect as 
Majesty’s council, concerning the disposal | they might be, by him, who both knew Mr. 
of those books ; but by way of preparation | Hooker’s handwriting, and was best ac- 
for the next day’s examination, the bishop | quainted with his intentions‘. And a fair 
invited her to Lambeth ; and after some | testimony of this may appear by an Epistle 
friendly questions, she confessed to him, | first and usually printed before Mr. Hook- 
. = one Mr. Charke, ἐν another minister | ers: five he (but omitted I know aot 
‘He at dwelt near Canterbury, came to her, | why, in the last impression of the eight print- 
and desired that they might go into her | ed together in anno 1662, in which the pub- 
“husband’s study, and Jook upon some of | lishers seem to impose the three doubtful 
δα writings ; and that there they two| Books to be the undoubted Books of Mr. 
ἢ urnt and tore many of them, assuring her, | Hooker) with these tw o letters J. S. at the 
that they were writings not fit to be seen; | end of the said Epistle, which was meant for 
“and that she knew nothing more concern- | this John Spenser: in which Epistle the rea- 
“ing them.” Her lodging was then in King-| der may find these very words, which may 
street in Westminster, where she was found | give some authority to what I have here 
next morning dead in her bed, and her new | written of his last three Books. 
husband suspected and questioned for it;| “And though Mr. Hooker hastened his 
but he it declared pe of her death. | “ own death by hastening to give life to his 
And I declare also, that Dr. John Spen-| “Books, yet he held out with his eyes to 
ser, (mentioned in the life of Mr. Hooker,) | “ behold these Benjamins, these atic his 
who was of Mr. Hooker’s college, and of | “right hand, though to him they proved 
his time there, and betwixt whom there | “ Benonies, sons of pain and sorrow ®. But, 
was so friendly a friendship, that they con-| “some evil-disposed minds, whether of mal- 
------------------------------------ “‘icee, or covetousness, or wicked blind zeal, 
“care not how manie and myself had redeemed | “it is uncertain, as soon as they were born, 
“his longer life to have done good ina better| “and their father dead, smothered them ; 
* subject Eon he ge ead, though ΠῚ ae “and by conveying the perfect copies, left 
very good. Good brother, have a care to deal) “unto us nothing but the old imperfect 
ξ “ag his executrix or rosnlay for Sag! that is} « mangled draughts deaembered into 
En e to have a greate stroke in it) his ather in| « pieces ; no favour, no grace, not the shad- 
awe, that there be special care and regard for | ,; Pe Ren eelcot eae ithem: Had 
“preserving such papers as he left, besides the ᾿ς he fath li G Ἐν b hold th I he ἢ 
“three last books expected. By preserving I we 4 : er live to eho ; : em re a- 
“meane, that not only they be not embezzled,| Cee, Ne might rightly have paniee ΣΤΟΩ͂Ν 
“and come to nothing, but that they come not | “ Benonies, the sons of sorrow ; but’ being 
“into gzeate hands, whoe will only have use of | “ the learned will not suffer them to die and 
“them quatenus et quousque, and suppresse the | “be buried, it is intended the world shall 
᾿ he or ey ae but ee ra ὟΣ yale a them as they are: the pee will 
of some of them that unfeinedly wished him| “find in them some shadows of resem- 
“ well, though of the meaner sort ; who may upon | « blances of their father’s face. God grant, 
. ar apraenag ag Eales thay the aap reac “thatas they were with their brethren dedi- 
“anie limitation. Doe this, and 4: it mature ; it Mees cee ore tr mesen ea os 
+. | “peace; so, in the strength of that litile 


“had bin more than time long since to have bin : : : 
“about it, if I had sooner anak it, If my| “ breath of life that remaineth in them, they 


“word or letter would doe anie good to Mr.| “™May prosper in their work, and by satisfy- 
“ Churchman it should not want. But what can-| “ ing the doubts of such as are willing to 
“not yourself or Mr. Sandys doe therein? For| “learn, they may help to give an end to the 
« Mr. Cranmer is away ; happie in that he shall| “ calamities of these our Civil Wars ! 
“gaine a weeke or two before he knowe of it. ΦΌΒΟΣ 

“ Almightie God comfort us over him! whose ta-| And next the reader may note, that this 


“ king away I trust I shall no longer live then with F ) ΤΗΣ 
“grief I remember ; therefore with grief because epistle of Dr. Spenser’s was writ and first 


“with inward and most just honour I ever hon-| 8 [See Bp. King’s letter to Walton, infra, p. 107 ; 


“oured him since I knew him. and the note there from H. Jackson, p. 108.] 
“ Your assured Ὁ 9 [Confirmed by Dr. Covel, in his Just and Tem- 
“ Poore loving friend, ., | perate Defence of the Books of Ecclesiastical Pol- 
“1. DREWES. ity, p. 149, 1603. ‘ Concerning those three Books 
“ At the Court, 7 Nov. 1600.” «of his, which from his own mouth I am informed 


For some account of Dr. Parry, see page 111,| “that they were finished, I know not in whose 
note 8. The Editor has not yet been able to meet | “hands they are, nor whether the Church shail 
with the above letter in the Bodleian library.] “ ever be bettered by so excellent a work.”) 


104 APPENDixX TO 


peated within four years after the death of } 
τ, Hooker, in which time all diligentsearch | 
had been made for the perfect copies ; and | 
then granted not recoverable, and there- 
fore endeavoured to be completed out of M. | 
Hooker’s rough draughts, as is exprest by 

8 said D. Spencer, since whose death it | 
is now 50 years 19, 

And I do profess by the faith of a Chris- 
tian, that Dr. Spencer’s wife (who was my 
aunt !!, and sister to George Cranmer, of 
whom 1 have spoken) told me forty years 
since, in these, or in words to this purpose, 
“that her husband had made up, or finisht 
“Mr. Hooker’s last three Books; and that 
“upon her husband’s death-bed, or in his 
“last sickness, he gave them into her hand, 
“ with a charge they should not be seen by 
© any man, but be by her delivered into the 
“ hands of the then Archbishop of Canter- 
“bury, which was Dr. Abbot, or unto Dr. 
τ King then Bishop of London, and that she 
“ did as he enjoined her.” 

Idoconceive, that from D. Spencer’s, and 


19 [ Dr. Spenser died Apr. 3, 1614. Wood, Ath. 
Oxon. If. 146, says, “Several years before his 
“ death, he took extraordinary pains, together with 
“a most judicious and complete divine, named R. 
“ Hooker, before mentioned, about the compiling 
“ of a learned and profitable work, which he pub- 
“Jished, (Lf mean some of the Books of Eeclesias- 
“tical Polity.) yet would not be moved to put his 
“name to; and therefore it fell out, that « tulit 
“alter honoves.’” This statement is apparently 
taken from the Epistle Dedicatory, prefixed to 
« A learned and gracious sermon preached at 
“ Paul’s Cross, by that famous and judicious di- 
“vine, John Spenser, D. of Divinity, and late 
“ President of C. C. C. in Oxford. Published for 
«the benefit of Christ’s Vineyard, by H. M. 1615.” 
H. M. was Hamlet Marshall, Spenser’s Curate. 
Athen. Oxon. If. 145. Mr. Marshall, however, 
does not name Hooker, nor his work. His words 
are, “ When he had taken extraordinary pains, 
“together with a most judicious and complete di- 
“yine in our church, about the compiling of a 
“learned and profitable work now extant, yet 
“would he not be moved to put his hand to it, 
“though he had a special hand in it: and there- 
“fore,” ἄς. These words are addressed to Bish- 
op King, Spenser’s most intimate friend, and the 
patron of his wife and children ; and Mr. Marshall 
states himself to have “ lived under Spenser’s roof, 
“haying been his minister for the space of five 
“years, penning and observing his precious medi- 
“tations.” If therefore the passage really refer to 
Hooker, if must be taken as sufficient authority 
for the fact, otherwise probable enough, that Spen- 
ser gave so much help in the composition of Hook- 
er’s great work, as to make his partial friends 
think he might almost be reckoned joint author of 
it. It is curious, that in the page just before, Mr. 
Marshail has appropriated, without acknowledg- 
ment, the remarkable passage, quoted by Walton 
from Spenser himself, supr. p. 89, and beginning, 
“ what admirable height,” &c.: this passage Mr. 
Marshall has inserted as theugh it were his own, 
making it a part of nis panegeric on Dr. Spenser.] 

11 [See note 2, p. 61.] 


THE LIFE OF 


no other copy, there have been divers trans- 
scripts, and I know that these were to be 
found in several places, as namely, Sir 
Thomas Bodlie’s library, in that of D. An- 
drews, late Bishop of Winton, in the late 
Lord Conway’s, in the Archbishop of Can- 
terbnry’s, and in the Bishop of Armagh’s, 
and in many others !*: and most of these 
pretended to be the author’s own hand, but 
much disagreeing, being indeed altered and 
diminisht, as men have thought fittest to 
make Mr. Hooker’s judgment suit with their 
fancies, or give authority to their corrupt 
designs ; and for proof of a part of this, take 
these following testimonies. 

Dr. Barnard, sometime chaplain to Dr. 
Usher, late Lord Archbishop of Armagh, 
hath declared ina late book called Claw 
Trabales, printed by Richard Hodgkinson, 
anno 166113, that in his search and exami- 


12 Authority for this statement is to be found in 
the following notice, prefixed to the first edition of 
the 6th and 8th Books, 1651 : 


“The several copies compared before publica- 
* tion. 

“The copy that is in Sir Tho. Bodley’s library 
“jn Oxford. 

“The copy that was in the Lord Archbishop 
“of Canterbury his library. 

“The copy that was in Dr. Andrews, late Lord 
“ Bishop of Winchester, his hbrary. 

« Two copies in the hands of the Lord Archbish- 
“ op of Armagh. : 

“ The copy in the hands of the Lord Viscount 
“ Conway.” 

In the title page the publication is described as 
a “work long expected, and now published ac- 
“cording to the most authentic copies.” ‘The fol- 
lowing is subjoined : 


“ To the Reader. 

‘“‘ Here is presented unto thee, two of the three 
‘so long expected and much desired Books of 
“ Jearned Mr. Hooker's Ecclesiastical Polity, viz. 
“the sixth and the eighth, as they were preserved 
“jn the hands of those mirrors of learning, Dr. 
« Andrews, late Lord Bishop of Winchester, and 
“the present Dr. Usher, Lord Archbishop of Ar- 
“ magh, with great hopes the seventh would have 
“ been recovered, that they might have been pub- 
“ lished to the world’s view at once ; but endeay- 
“ours used to that purpose have hitherto proved 
“fruitless. And now fearing that some errone- 
“ ous, if not counterfeit copies might come abroad, 
“hath occasioned the publishing of these, to pre- 
“vent as much as may be any addition of abuses 
“to the author ; and also that he which so much 
« desired the unity of the Church, might have the 
“ divided members of his labours united.) 

13 [* Clavi Trabales, or, Nails fastened by some 
‘« great masters of assemblies,” (alluding to Eccl. 
xii. 11.,) “ confirming the King’s supremacy, and 
“church government under bishops. I. ‘Two 
“speeches of the late Lord Primate Usher's: the 
‘©one of the King’s supremacy, the other of the 
“ duty of subjects to supply the King’s necessities. 
“ JI. His judgment and practice in point of loyal- 
“ ty, episcopacy, liturgy, and constitutions of the 
“Church of England. ILI. Mr. Hooker’s judg- 


MR. RICHARD HOOKER. 


nation of the said bishop’s manuscripts, he } 
there found the three written Books, which | 
were supposed the 6, 7, and 8, of Mr. Hook- 
er’s Books of [Ecclesiastical Polity; and, 
that in the said three Books (now printed 
as Mr. Hooker’s,)there are so many omis- 


«ment of the King’s power in matters of religion, 
“ advancement of bishops, &c. IV. Bishop An- 
“ drews of church-government, &c. both confirm- 
“ed and enlarged by the said Primate. V. A 
* letter of Dr. Hadrianus Saravia, of the like sub- 
“jects. Unto which is added” (at p. 21,) ‘‘aser- 
“mon of regal power and the novelty of the doc- 
trine of resistance. Published by Nicholas Ber- 
“nard, D. D. and rector of Whitchurch, in Shrop- 


“ shire.” 
In the author’s Preface is the following passage, 
after some accountof Num'ersI. and II. ‘ Here- 


* unto two other treaties have been thought fit to | 


"be added, (mentioned in the foresaid vindica- 
‘tion, but then not intended to be published,) 
“which the eminent primate had a hand in. The 
‘‘one, Mr. Hooker's Judgment, &c. left out of 
‘the common copies, enlarged and confirmed by 
“the primate, all the marginal notesof the quo- 
“tations out of the fathers, being under his own 
‘hand, are noted with this mark *. The other,” 
ἃς. 

Bishop Sanderson, in his Preface to the Reader, 
which follows, bears strong testimony to the good 
faith of this publication. ‘ We hold ourselves re- 
*ligicvsly obliged to use all faithfulness and sinecr- 
“ity in the publishing of other men’s works ; by 
“suffering every author to speak his own sense in 
* his own words, nor taking the boldness to change 
**a phrase or syllable therein, at least not without 
“giving the reader both notice where, and some 
* good account also why, we have so done. Such 
“ faithfulness and ingenuity the learned publisher 
“ of these treatises professeth himself to have used, 
“in setting them forth neither better nor worse, 
“but just as he found them in the reverend pri- 
**mate’s papers, some perfect and some imperfect, 
** according as they were, and still are, in the cop. | 


“ties which are in his custody, and which he is 
* ready upon all occasions to shew if need shall 
“require.” Then, speaking of Bishop Andrews's ; 
treatise, he says, ‘‘ Whatever defects it may have | 
“ for want of the author’s last hand thereunto, the 
* publisher in order to the public good, thought fit j 
“to join it with the rest in this edition, especially 
* the learned primate having had it under his file, 
“as by the notes and other additions written with | 
“ the primate’s own hand, (which I have seen and | 
* can testify,) doth plainly appear. The same al- 
* so is to be said of the three pieces of the renown- 
“ed Hooker, and of what is writien with the same 
* hand in the margent of the MS. copy ; whereof 
“some account is given p.47.” It should be p. 
49, where Dr. Bernard states, “I have found 
“among the primate’s papers a MS. containing 
“Mr. Hooker’s judgment of these three things. 
“1. Of regal power in ecclesiastical affairs. 2. Of 
“the King’s power in the advancement of bishops 
“unto the rooms of prelacy. 3. Of the King’s | 
“exemption from censures and other judicial pow- 
“er. All which (as the primate notes with his 
“own hand) are not found in the common copies 
“of Mr. Hooker’s MS., (though by what art, and 
“upon what design, so much was expunged, I 


105 


sions, that they amount to many paragraphs, 
and which cause many incoherencies; the 
omissions are by him set down at large in 
the said printed Book, to which I refer the 
reader for the whole: but think fit in this 
place to insert this following short part of 
some of the said omissions. 

“First, as there could be in natural bo- 
“dies no motion of any thing, unless there 
“were some first which moved all things, 
“and continued unmoveable; even so in 
“politic societies there must be some un- 
“punishable, or else no man shall suffer 
“punishment; for such [sith] punishments 
“proceed always from superiors, to whom 
“the administration of justice belongeth, 
“which administration must have necessa- 
“rily a fountain that deriveth it to all oth- 
“ers, and receiveth not from any, because 
“ otherwise the course of justice should go 
“infinitely in a circle, every superior having 
“his superior without end, which cannot 
“be; therefore, a well-spring, it followeth, 
“there is a supreme head of justice where- 
“unto all are subject, but itself’ in subjec- 
“tion tonone. Which kind of preeminency 
“if some ought to have in a kingdom, who 
“but the king shall have it? Kings there- 
“fore, or no man, can have lawful power to 
πη σ 8 te. 

“Tf private men offend, there is the ma- 
“gistrate over them which judgeth; if 
“magistrates, they have their prince; if 
“princes, there is Heaven, a tribunal, be- 
“fore which they shall appear ; on earth they 
“are not accountable to any.” “Here,” 
says the Doctor, “it breaks off abruptly 1°.” 

And I have these words also attested un- 
der the hand of Mr. Fabian Philips, a man 
of note for his useful books. “I will make 
“oath, if I shall be required, that Dr. San- 
“derson, the late Bishop of Lincoln, did a 


‘know not,) only thus far the primate hath joined 
“his testimony with Mr. Hooker in these, (which 
“seem to be the true,) that he hath corrected and 
“perfected the copy throughout with his own 
“hand : and not only found out the several quota- 
“tions, and put them down in the margent, but 
“added many of his own, with some other large 
“ annotations, by which his zeal for the defence of 
“ε regal power is the more evident.” 

‘The above extracts contain all that Dr. Bernard 
has stated on this subject in the Clavi 'T'rabales. 
They hardly amount to a declaration, that he had 
himself found the three written Books among the 
archbishop’s MSS. It seems rather asif he had 
found a copy, made by or for the archbishop, (and 
that an unfinished one,) of certain portions of the 
treatise. The marginal notes appear to imply as 
much : of some paragraphs, Ussher having remark- 
ed that they are, of others, that they are not 
“‘ wanting, in the common Books of Mr. Hooker’s 
“MS.” E.g. p. 65, of Cl. Trab. compared with p. 73.] 

4 [The right reading is, ‘‘ Kings therefore no 
“man can have lawful power and authority to 
“« judge :” and so it appears in Clavi Trabales.] 

15 [Clavi Trabales, p. 94.] 


106 


“little before his death affirm to me, he had | 
“seen a manuscript affirmed to him to be 
“the handwriting of Mr. Richard Hooker, 
“in which there was no mention made of 
“the king or supreme governors being ac- | 
“countable to the people !*; this I will make | 
“oath, that that good man attested to me. 
“Fapran PHILIps.” 


APPENDIX TO 


So that there appears to be both omis- 
sions and additions in the said last three 
printed Books; and this may probably be 
one reason why Dr. Sanderson, the said 
learned bishop py ivee writings are so high- 
ly and justly valued) gave a strict charge 
near the time of his death, or in his last 
will, “that nothing of his, that was not al- 
“ready printed, should be printed after his 
“ death.” 

It is well known how high a value our 
learned King James put upon the Books 
writ by Mr. Hooker, as also that our late 
King Charles (the martyr for the Church) 
valued them the second of all books, testi- 


16 (It is hardly necessary to observe, that this 
attestation implies the MS. to have professedly 
contained the eighth Book of the Laws of Kecle- 
siastical Polity. The passage referred to may be 
that, in which Hooker explains at large his idea 
of the original dependency of kings, as of other 
supreme governors, on the whole body of the na- 
tion. But he is elsewhere very careful in distin- 
guishing between this original theoretical depen- 
dency, and their being practically accountable af- 
terwards. Itis conceivable, therefore, that Bishop 
Sanderson may have referred not to the printed 
or to any particular copy, but to a current notion 
of what the MSS. contained: although Walton, 
by his inferring hence that there are additions in 
“the last three printed books,” evidently under- 
stood the bishop otherwise. Sanderson had proba- 
bly seen the copy in the possession of his friend 
Dr. Barlow, now in the library of Queen’s college : 
and not improbably that also, which Dr. Bernard 
used for his Clavi Trabales. See his (Sander- 


son’s) preface to that work, as quoted above. Of 
F. Philips, see Wood, A. O. Fasti, 5.] 


THE LIFE &c. 


fied by his commending them to the read- 
ing of his son Charles, that now is our gra- 
cious king!7; and you may suppose that 
this Charles the First was not a stranger 
to the pretended three Books, because in a 
discourse with the Lord Say, in the time of 


| the long parliament, when the said lord re- 


quired the king to grant the truth of his ar- 
gument, because it was the judgment of 
Mr. Hooker, (quoting him in one of the 
three written Books,) the king replied, 
“they were not allowed to be Mr. Hook- 
“er’s Books; but, however, he would allow 
“them to be Mr. Hooker’s, and consent to 
“what his lordship proposed to prove out 
“of those doubtful Books, if he would but + 
“consent to the judgment of Mr. Hooker in 
“the other five that were the undoubted 
“Books of Mr. Hooker 18.” 

[In this relation concerning these three 
doubtful Books of Mr. Heoker’s, my pur- 
pose was to inquire, then set down what I 
observed and know, which I have done, not 
as an engaged person, but indiflerently ; 
and now, leave my reader to give sentence, 
for their legitimation, as to himself; but so, — 
as to leave others the same liberty of be- — 
lieving or disbelieving them to be Mr. 
Hooker’s ; and it is observable, that as Mr. 
Hooker advised with Dr. Spencer, in the ~ 
design and manage of these books, so also, 
and chiefly with his dear pupil, George 
Cranmer 1", (whose sister was the wife of — 
Dr. Spencer,) of which this following let- — 
ter may be a testimony; and doth also give © 
authority to some things mentioned both in 
this Appendix and in the Life of Mr. Hook- 
er, and is therefore added 39, Lie 


17 [See note 44, p. 73.] 
a [Dugdale, Short View of the late Troubles, 
. 39. 
i 19 fee also the notes on the sixth Book.] 

20 [The letter, relating wholly to the matter of 
Hooker’s argument, and not at all to the events 
of his life, will be inserted in the present edition by 
way of Appendix to the fifth Book.] 


te ee es 


FURTHER APPENDIX 


TO THE 


LIFE OF MR. RICHARD HOOKER. 


NUMBER I. 


The Copy of a Leiter writ to Mr. Izaak Walton, 
by Dr. King, Lord Bishop of Chichester 1. 


Honest Izaak, : 

Tuoveu a familiarity of more than for- 
ty years’? continuance, and the constant ex- 
perience of your love, even in the worst of 
the late sad times, be sufficient to endear 
our friendship; yet I must confess my af- 
fection much improved, not only by eviden- 
ces of private respect to those very many 
that know-and love you, but by your new 
demonstration of a public spirit, testified in 
a diligent, true, and useful collection, of so 
Many material passages as you have now 
afforded me in the Life of venerable Mr. 
Hooker: of which, since desired by sucha 
friend as yourself, I shall not deny to give 
the testimony of what I know concerning 
him and his learned Books; but shall first 
here take a fair occasion to tell you, that 
you have been happy in choosing to write 
the lives of three such persons, as posterity 
hath just cause to honour ; which they will 
do the more for the true relation of them 

y your happy pen; of all which I shall 
ve you my unfeigned censure. 
_ Ishall begin with my most dear and in- 
comparable friend, Dr. Donne, late dean of 
St. Paul’s church, who not only trusted me 
as his executor, but three days before his 
ὧν delivered into my hands those excel- 
nt sermons of his now made public ; pro- 


1 (This letter has hitherto been prefixed to the 

ife of Hooker. But as it chiefly relates to the 
fate of the three last Books of the Laws of Eccle- 
sisatical Polity, it was judged more convenient to 
transfer it to the Appendix. 

According to Wood, Ath. Oxon. III. 839, Dr. 
Henry King was made Bishop of Chichester 1641, 
and died, October 1669. ] 

2 (On comparing this with note (2) on the In- 
froduction to the Life, it will appear that Wal- 
ton’s intimacy with the writer of this letter began 
about the time of his (Walton’s) first marriage : 
Bishop King’s family being most intimate with 
that of Mrs. Spenser, whose niece Walton mar- 
tied.] 

[107] 


fessing before Dr. Winniff?, Dr. Μοη- 
ford 4, and, I think, yourself, then present at 
his bed-side, that it was by my restless im- 
portunity that he had prepared them for 
the press; together with which (as his best 
legacy) he gave me all his sermon-notes, 
and his other papers, containing an extract 
of near fifteen hundred authors. How these 
were got out of my hands, you, who were 
the messenger for them 5, and how lost both 
to me and yourself, is not now seasonable to 
complain; but, since they did miscarry, [ 
am glad that the general demonstration of 
his worth was so fairly preserved and rep- 
resented to the world by your pen inthe his- 
tory of his life; indeed so well, that, beside 
others, the best critic of our later time (Mr. 
John Hales, of Eaton college) affirmed to 
me, “he had not seen a life written with 
“more advantage to the subject, or more 
“reputation to the writer, than that of Dr. 
“ Donne’s.”” 

After the performance of this task for 
Dr. Donne, you undertook the like office for 
our friend Sir Henry Wotten, betwixt which 
two there was a friendship begun in Ox- 
ford, continued in their various travels, and 
more confirmed in the religious friendship 
of age, and doubtless this excellent person 
had writ the life of Dr. Donne, if death had 
not prevented him; by which means, his 
and your precollections for that work fell to 
the happy menage of your pen: a work, 
which you would have declined, if imperi- 
ous persuasions had not been stronger than 
your modest resolutions against it. And I 
am thus far glad, that the first life was so 
imposed upon you, because it gave an un- 
avoidable cause of writing the second: if 
not, it is too probable we had wanted both, 
which had been a prejudice to all lovers of 


3[** Dr. Winniff, Bp. of Lincoln 1641, died 1654: 
“see some account of him in Clarendon, Hist. of 
“Reb. Ὁ. iv. p. 423, ed. 1819. From Dr. Zouch 
in loc.) 

4[* Dr. Thomas Mountfort, a residentiary of St. 
“Paul’s, died Feb. 27, 1632.” Dr. Zouch.] 

5[‘The word “ know” seems to have dropped out 
of the copy.] 


108 


honourandingenious learning. And let me 
not leave my friend Sir Henry without this 
testimony added to yours, that he was a 
man of as florid a wit, and as eleganta 
pen, as any former (or ours which in that 

ind is amost excellent) age, hath ever pro- 
duced. 

And now having made this voluntary ob- 
servation of our two deceased friends, | pro- 
ceed to satisfy your desire concerning what 
I know and believe of the ever-memorable 
Mr. Hooker, who was schismaticorum mal- 
leus®, so great a champion for the church 
of England’s rights, against the factious tor- 
rent of Separatists that then ran high 
against Church Discipline, and in his unan- 
swerable Books continues still to be so 
against the unquiet disciples of their schism, 
which now under other names still carry on 
their designs; and who, (as the proper 
heirs of their irrational zeal) would again 
rake into the scarce-closed wounds of a 
newly bleeding state and church. 

And first, though I dare not say that I 
knew Mr. Hooker, yet, as our 7 ecclesiastical 
history reports to the honour oY S. Ignatius, 
that he lived in the time of St. John, and 
had seen him in his childhood ὃ ; so,I also joy 
that in my minority I have often seen Mr. 
Hooker, with my father, who was after 
Lord Bishop of London®; from whom, and 
others, at that time, I have heard most of 
the material passages which you relate in 
the history of his life; and from my father 
received such a character of his learning, 
humility, and other virtues, that like jewels 
of unvaluable price, they still cast such a 
lustre as envy or the rust of time shall nev- 
er darken. 

From my father I have also heard all the 
circumstances of the plot to defame him ; 
and how Sir Edwin Sandys outwitted his 
accusers, and gained their confession: and 
I could give an account of each particular 
of that plot, but that I judge it fitter to be 
forgotten, and rot in the same grave with 
the malicious authors. 

I may not omit to declare, that my fath- 
er’s knowledge of Mr. Hooker was occasion- 
ed by the learned Dr. John Spencer, who 
after the death of Mr. Hooker was so care- 


6[* Petrus de Alliaco, cire. A. D. 1400, Malle- 
“us a veritate aberrantium indefessus appellari 
‘“‘solitus.” Wharton, App. ad Hist. Lit. p. 84.] 

7[* our,” spoken as by a churchman to a lay- 
man.] 

8 [Martyr. S. Ignat. in Coteler. Patr. Apost. II. 
163, 169.] 

9[Dr. John King was student of Ch. Ch. 1576, 
had the living of St. Anne and St. Agnes, Lon- 
don, 1580: of St. Andrew’s Holborn, 1597: was 
Dean of Ch. Ch. 1605: Bishop of London, 1611 : 
died 1621. Wood’s Ath. Oxon/ II. 294. He was 
charged, after his death, with papistry: which 
charge his son, the writer of this letter, refuted in 
asermon at St. Paul’s Cross, which was publish. 
ed, and is extant.] 


FURTHER APPENDIX, No. I. 


ful to preserve his invaluable sixth, sevent 

and eighth Books of Eeclesiastical Polity. 
and his other writings, that he procured 
Henry Jackson!°, then of Corpus Christi 
college, to transcribe for him all Mr. Hook- 
er’s remaining written papers!!; many of 
which were imperfect; for his study had 
been rifled, or worse used, by Mr. Chark, 
and another, of principles too like his: but 
these papers were endeavoured to be com- 
pleted by his dear friend, Dr. Spenser, who 
bequeathed them as a precious legacy to 
my father; after whose death they rested 
in my hand, till Dr. Abbot, then Archbishop 
of Canterbury, commanded them out of my 
custody, by authorizing Dr. John Barkham™ 
to requireand bring them to himto his palace in 
Lambeth 13: at which time, I have heard, 


10 [Henry Jackson, scholar of C.C. C. Dec. 1, 
“1602, aged 6, having for two years before been 
τς clerk of the said house.” Wood, A. O. III. 577. 
He was successively rector of ‘Trent in Somerset- 
shire, and of Meysey Hampton in Gloucestershire, 
where he died, June 4, and was buried, June 9, 
1662. He was much employed in translating the 
treatisesof the English reformers into Latin. Fulm. 
X. 78. Wood says, ‘ being ἃ studious and cynical 
‘person he never expected or desired more pre- 
“ferment. He was a great admirer of R. Hooker 
“and J. Reynolds, whose memories being most 
“dear to him, he did for the sake of the first in- 
“ dustriously collect and publish some of his small 
“ treatises, and of the latter, several of his epistles 
“ and orations.”’] ᾿ 

u[«.... δἰ totus non essem in poliendo libro 
“octavo D. Richardi Hookeri de Ecclesiastica 
“ Politeia, quem Prases Collegii nostri mihi com- 
“mendavit, alliquid ad te misissem, ut tuum ex- 
‘‘piscarer judicium an lucem necne mereatur.” 
1612. H. Jackson, in a letter preserved by Ful- 
man, X. 86. ‘*. . Jam occupatus sum in confici- 
“endo D. Hookeri Jibro 8vo. de Ecclesiastica 
“ Politeia, qui est de regis dominio.” Id. Septr. 
1612. ‘ Puto Presidem nostrum emissurum sub 
‘“suo nomine D. Hookeri librum octavum, a me 
‘plane vite restitutum. ‘ Tulit alter honores.’” 
{d. 1612, D. Thome Festo.] 

12[Fuller, Worthiesof England, p. 276, tit. 
Exeter. ‘ John Barkham, born in this city, was 
‘bred in Corpus Christi college in Oxford, where- 
“of he was fellow, chaplain afterwards to Arch- 
“bishop Bancroft, and parson of Bocking in Es- 
“‘sex. Much his modesty and no less his learn- 
‘‘ ing ; who, though never the public parent of any, 
“was the careful nurse of many books, which had 
“otherwise expired in their infancy had not his 
“care preserved them....A greater lover of 
“coins than money .... That excellent collec- 
“tion in Oxford library was his gift to the arch. 
‘ bishop, before the archbishop gave it to the uni. 
“versity. He died March 25, 1641.” - 

13 [The same thing was done in the case of Dr. 
Reynolds. Fulman (IX. 225.) has “ A note of 
“such MSS. &c. as it pleased my L. grace to re- 
“tayne, of those which we were enjoyned to 
“bring unto him out of D. Rainolds’ studie. Jun. 
“4, 1607....... Item, Travers to the Lords in 
“fol. Item, Divers other papers, the titles whereof 
“we could not take.” Reynolds died Mey 21.J 


BISHOP KING’S LETTER. 


they were put into the bishop’s library, and 
that they remained there till the martyrdom 
of Archbishop Laud, and were then by the 
brethren of that faction given with all the 
library to Hugh Peters ‘4, as a reward for 
his remarkable service in those sad times 
of the Church’s confusion: and though they 
could hardly fall into a fouler hand, yet 
there wanted not other endeavours to cor- 
rupt and make them speak that language, 
for which the faction then fought; which 
indeed was, “ to subject the sovereign pow- 
“er to the people.” 

But I need not strive to vindicate Mr. 
Hooker in this particular; his known loyal- 
ty to his Prince whilst he lived, the sorrow 
expressed by King James at his death, the 
value our late Sovereign (of ever-blessed 
memory) put upon his works, and now the 
singular character of his worth by you giv- 
enin the passages of his life, (especially in 

our Appendix to it,) do sufficiently clear 

im from that imputation: and 1 am glad 
you mention how much value Thomas Sta- 
pleton, Pope Clement the Eighth, and other 
eminent men of the Romish persuasion, 
have put upon his Books, having been told 
the same in my youth by persons of worth 
that have travelled Italy. 

Lastly, I mustagain congratulate this un- 


dertaking of yours, as now more proper to | 


you than any other person, by reason of 
your long knowledge and alliance to the 
worthy family of the Cranmers, (my old 
friends also,) who have been men of noted 
wisdom, especially Mr. George Cranmer, 
more prudence, added to that of Sir Ed- 
win Sandys, proved very useful in the 
completing of Mr. Hooker’s matchless 
Books; one of their letters I herewith send 
ou, to make use of, if you think fit 15. And 
et me say further, you merit much from 
many of Mr. Hooker’s best friends then liv- 
ing; namely, from the ever-renowned Arch- 
bishop Whitgift, of whose imcomparable 


14[** Whereas formerly books, to the value of an 
“hundred pounds, were bestowed upon Mr. Pe. 
ters, out of the Archbishop of Canterbury’s par- 
“ticular private study: and whereas the said 
study is appraised at a matter of forty pounds 
“more than the said hundred pounds: it is this 
“day ordered, that Mr. Peters shall have the 
“whole study of books freely bestowed upon 
“him.” Commons’ Journals, June 27, 1644.] 

15 [Bishop King could not mean Cranmer’s Let- 
‘eron the new Church Discipline, for that had 
deen printed in 1642. He might mean the Notes 
Cranmer and Sandys, on the sixth Book of 

1. Polity; which notes Fulman received from 
alton, and they are now preserved in the library 
f Corpus Christi college.) 


109 


worth, with the character of the times, you 
have given us a more short and significant 
account than I have received from any oth- 
erpen. You have done much for the learn- 
ed Sir Henry Saville, his contemporary and 
familiar friend; amongst the surviving mon- 
uments of whose learning (give me leave 
to tell you so) two are omitted; his edition 
of Euclid '*; but especially his translation 
of King James his Apology for the Oath of 
Allegiance, into elegant Latin!7; which 
flying in that dress as far as Rome, was by 
the Pope and conclave sent to Salamanca 
unto Franciscus Suarez, (then residing 
there as President of that college,) with a 
command to answer it. And it is worth no- 
ting, that when he had perfected the work, 
(which he calls Defensio Fidei Catholice,) 
it was transmitted to Rome for a view of 
the inquisitors; who according to their cus- 
tom blotted out what they pleased, and (as 
Mr. Hooker hath been used since his death) 
added whatsoever might advance the Pope’s 
supremacy, or to carry on their own inter- 
est: commonly coupling together deponere 
et occidere, the deposing and then killing 
of princes'®; which cruel and unchristian 
language Mr. John Saltkell, the amanuen- 
sis to Suarez, when he wrote that answer, 
a since a convert, and living long in my 
j father’s house, ) often professed,the good old 
man (whose piety and charity Mr. Saltkell! 
magnified much) not-only disavowed, but 
detested. Not to trouble you further, your 
reader (if, according to your desire, my ap- 
probation of your work carries any weight) 
will here find many just reasons to thank 
you for it; and possibly for this cireum- 
stance here mentioned (not known to many) 
may happily apprehend one to thank him, 
who is, 


Sir, 
Your ever faithful and 
affectionate old Friend, 
Henry CHICHESTER. 
Chichester, Novem. 17, 1664. 


16 [* Pelectiones tresdecim in principium Ele- 
“ mentorum Euclidis Oxonie habite, an. 1620. 
“ Oxon. 1621, 4to.” Wood, A. O. II. 314.] 

17 [The original is in K. James’s Works, p. 247, 
&c. The date of the translation is 1609.] 

18 (Lib. V1. c. 4.§. 12—18. ““ Dicendum est, 
“ὁ post sententiam condemnatoriam regis de regni 
“ἐ privatione, latam per legitimam potestatem ; vel 
“ quod perinde est, post sententiam declaratoriam 
“ criminis habentis talem penam ipso jure imposi- 
‘“‘ tam ; posse quidem eum, qui sententiam tulerit, 
‘“‘ vel cui ipse commiserit, regem privare regno, 
“ etiam illum interficiendo, si aliter non potuerit, 
“ vel si justa sententia ad hance etiam penam ex- 
“ὁ tendatur.”] 


110 


NUMBER II. 


[See before, p. 65. note 15,] 
D. Johannes Rainoldus Georgio Cranmero}. 


**tua paria 2, que vocas, mi Georgi, non 
probavi quidem, fateor; neque tamen tam 
Ingratus mihi fuit conspectus amborum, in 
altero pari, quam unius in altero. Nam 
quamvis ad notitiam earum rerum quas 
scire cupis, aliquantum in Ramo, permul- 
tum in Vive, plurimum in Scaligero, te pu- 
tem opis habiturum; tamen in Scoto et 
Aquinate non esse nihil quod inservire pos- 
sit tuo studio promovendo, libens agnosco. 
Illud inter meum et tuum judicium discri- 
minis intercedit, quod tu de iis videris hono- 
rificentius sentire, quam ego, Nam ego 
minus tribui Scoto quam Aquinati%, Aqui- 
nati quam Scaligero, immo vero pluris 
unum Scaligerum quam sexcentos Scotos 
et Aquinates facio. Verum tamen si spe- 
ras te collecturum aurum ex Ennii sterqui- 
lino 4, nihil impedio; presertim cum pro- 
mittas te daturum operam, ne maculeris 
luto. In altero vero pari, quo Campianum 
conjungis Ciceroni, τὸ ἐπὶ τῆ φακῆ μύρον δ, 
multo magis ἃ te dissentio, nec in eo tuum 
mihi vel atlectum satis sobrium, vel judici- 
um satis sanum esse visum, concedo. Nam 
qui te pre manibus habere semper eum 
scribis, et laudas tanquam novum Aéscula- 
pii filium, et (quasi parum esset esse prox- 
imum Ciceroni) in verbis, in sententiis, in 
metaphoris, in figuris, denique in omni elo- 
quentiz munere perfectissimum ® esse pre- 


1(This letter, transcribed from Fulman, IX. 
154—156, is inserted here, as furnishing some in- 
formation concerning the literary and _theologi- 
cal opinions of two of Hooker’s most intimate 
friends. ] 

2[Tt should seem that Cranmer had written to 
his tutor, by way of rhetorical exercise, a pair of 
parallels: one between Scotus and Aquinas, an- 
other (which may be conjectured to have been 
more or less playful) between Cicero and the Jes- 
uit Campion.] 

3(Hooker did not quite agree with his tutor. 
For he calls Scotus “ the wittiest of the school di- 
vines.” E. P. 1.11, 5.] 

4[Cum is (Virgilius) aliquando Ennium in 
‘*manu haberet, rogareturque quidnam faceret, 
‘*respondit, se aurum colligere de stercore Ennii.” 
Donat. in vit. Virgil. c. 18.] 

5 [Cic. ad. Att. J. 19.] 

6[- Edmund Campion, formerly a scholar of 
Oxford, about 1581 set forth a book consisting 
“ἐ of ten reasons, written in a terse, elegant, Latin 
* style, and dedicated to the scholars of both Uni- 
“ versities, in vindication of what he had done in 
‘returning to Rome, and exhortatory to them to 


“follow him, slandering the Protestant religion | 
“‘ with false and unworthy imoputations. Care’ was | 


“ taken privily to disperse this book in the univer- 
“sities.” Strype, Aylmer, 31. 

“A book written by Campion, of the History 
“of Ireland. The Archbp. (Parker, 1572.1 liked 
“ the wit of the writer.” P, II. 164.] : 


FURTHER APPENDIX, No. II. 


dicas: negare non possum quin et studiosi- 
us eum pervolutare, quam decuit, virulen- 
tissimum hostem pietatis, et admirari vehe- 
mentius, quam calamistratum oportuit rhe- 
torculum, mihi videare. Czaterum de judi- 
cio tuo non judico. Sit Isocrate concinnior, 
acutior Hyperide, nervosior Demosthene, 
subtilior Lysia, copiosior Platone. Sit re- 
pertus nostro seculo, cui cedat Lactantius, 
antiqnitate judice, Christianus Cicero. Af- 
fectus mihi tuus non placet, Georgi: qui 
tam libenter eum lectitas, a quo veritas 
mendaciis, pietas convitiis, religio calum- 
niis; veritatis, pietatis, religionis cultores 
maledictis et contumeliis acerbissimis pros- 
cinduntur. At enim, “Sit,” inquies, “in 
“rebus impurior ; exhauriam ego sentinam, 
“et feces, et inde purissima delibabo.” At 
ex sentina pestilens odor exhalat, infestissi- 
mus valetudini, presertim corporis infirmi, 
Tune tuis viribus ita preefidis ut nihil metu- 
as periculi? Avunculus quidem tuus, quum 
ei sciscitanti ut solet quid Georgius, literas 
ostenderem ; ingemuit. Timuit fortasse 
plusquam necesse fuit, ut amor res solliciti 
plena est timoris; sed ingemuit. Faxit 
Deus, ut eventus illum potius nimis timidum, 
quam te parum prudentem fuisse coarguat. 
Sed meminisse debes prudenter dictum ἃ 
Cicerone; “ ut qui in sole ambulant, quam- 
“vis alia de causa ambulent;” nosti quid 
sequatur’. Ego vero Fabium existimo 
meritissimo interdixisse pueris poetas qui 
nocent moribus®. Quid ita M. Fabi? quia 
mihi potior bene vivendi, quam vel optime 
loquendi, ratio habetur. Illi tanta ratio 
bene vivendi; tibi minor recte credendi? 
Illi, “tenerze mentes, non solum que diser-— 
“ta, sed vel magis que honesta sunt, dis-— 
“cant:”? tibi, quaamvis impia, tamen si di- 
serta, teneris ediscenda mentibus placebunt? — 
Quid ? ne ipse quidem Campianus tuus per — 
suadet tibi meliora? qui “bella sterquili- 
“nia spernenda” monet*®? Spernito. Lau- 
das ejus scripta, ut perdiserta ; agnoscis res 
impuras, sentinam, feces. Ergo bella ster- 
quilinia, te ipso judice. Contemnito. Quan-— 
quam utinam essent tantummodo sterquili 
nia bella: sunt gladii liti melle, sunt vene 
na mixta vino. Quare mihi prorsus dis 
cet quod scribis: ‘Non res ab illo, sed y: 
“ces postulo.” Perinde quasi diceres d 
poculo venenato, “non venenum sed vinu 
‘haurio.” Non res ab illo, sed voces po: 
tulas. Atque adeo Augustinus, cum esse 


JE fe et eee : 
7 (De Orat. IT. 14.] i 
8 (Quintil. I. 14.] | 
9[“ Sunt quedam illecebre Lutherane, qui 
“suum ille (Diabolus) regnum amplificat, qui 
“ ille tendiculis hamatus multos jam vestri ordi 
“inescavit. Quenam ? Aurum, gloria, delicie, 
“‘veneres. Contemnite. Quid enim aliud ista — 
‘sunt, nisi terrarum ilia, canorus aer, popina ver — 
“‘mium, bella sterquilinia ἢ Spernite.” Campion, 
sub fine Ration. xme. vid. “ Doctrine Jesuiticw © 
‘* preecipua Capita. Rupelle, 1585.” p. 207.) : 


No. 1Π. R. H. to DR. REYNOLDS. 


11] 


Manicheus, ut ce scipso confitetur, “ ver-| that the next we maie see you heere?, 


“bis” Ambrosii suspendebatur intentus; 
verum autem incuriosus et contemptor as- 
tabat. “Cum autem,” inquit, “non sata- 
“gerem discere que dicebat, sed tantum 
τὸ quemadmodum dicebat, audire, veniebant 
“jn animum meum simul cum verbis que 


“ diligebam, res etiam quas negligebam ; | 
“ neque enim ea dirimere poteram !%.” Quod | 
si Augustinus Manichaus cum audiret (non | 
propter res sed propter voces) Ambrosium | 


Catholicum, et rebus captus, et vocibus, 
evasit Catholicus; ignosce mihi si putem 
esse posse periculum, ne Cranmerus religio- 
sus dum Campianum Pontificium (non prop- 


ter res, sed propter voces) assidua versat | 


manu, (avertat Deus omen; sed qui amant, 
metuunt,) ne quid contrahat contagionis. 
Nam sive te cogitas esse vel ingenio ma- 
jore, vel judicio, quam fuit Augustinus, 
teipsum nimis amas; sive homines facilius 


ἃ pravis ad recta flecti, quam a rectis ad! 


rava, putas; laberis imprudentia. Quamo- 
rem si me forsitan uti consultore, quam 


teipso, malis; nec in Greces Julianum |. 


Apostatam cum Demosthene, nec in Latinis 
Campianum Papistam cum Cicerone, tan- 
quam optimos magistros eloquentie conjun- 
ges. Vale, et tuum cole. Londini, ex 

edibus D. Walsinghami, 15 Mart. 
Tuus, amore parens, preceptor officio, 
JoHaNNES RaiNoLpvs. 


NOMBER IIL 


These two letters, also preserved by 

man, [X. 208, 210, are conjectured to be 
Hooker’s on the following account. They 
were evidently written by a Hebrew scho- 
lar, a married man, having a residence in 
London, intimate with Reynolds and under 
obligations to him, and thoroughly entering 
into his character. All this, added to the 
initials R. H. may perhaps justify the in- 
sertion of the letters here. 
they appear strongly marked by Hooker’s 
peculiar vein of humour. ] 
To the worshipfull my verie loving frend Mr. D. 
_ Rainoldes at Queenes college in Oxford. 
__§. Your excuse is so reasonable that if 
me fault had been found in earnest yeat you 
have thereof fullie cleered yourself. I wish 
your physick may this yeare so cure you 


10 (Confess. V. 13, 14.] 
__ 1 [In 1586, Sir F. Walsingham offered a stipend 
a lecture of controversial divinity, for the pur- 
, as Heylyn says, of making the religion of 
the church of Rome more odious;” and Rey- 
ids being employed to read it, with a stipend 
if xxl. resigned his fellowship, and retired to 
een’s college, where he lived many years. 

» IX. 116, 136—140. Heylyn’s Life of 
, p- 50. “ Some marvelled at me, that I 


To the Editor | 


which I should be glad of. Mr. Parrie? is 
returned into the citie this last night as I 
understand, but as yeat I have not seen 
him, and therefore what to answere you 
touching my self for the matter of lazines 
and Moses Maimonius I do not know. I 
have both. And trulie the one doth not 
suffer the other to doe me that pleasure 
which otherwise it might. But concerning 
bookes which you saie you would often write 
of but that Cajetan hath hindered, there 
is no cause it should if at all be consid- 
ered which I my self should waigh though 
you doe not. Nevertheless because I will 
not anie waie have you hindered by such 
means, Iam content to observe /egem Cin- 
ciam*. Persons’ Directory> when I can 
procure you shall have. Mine own I lent 
unto Mr. Sandes D. Chaloner’s® neighbour. 
Otherwise that you should have to use till 
I getone for you. Inthe meanwhile I send 
you an English Jordanus Brunus’, the price 
amounteth unto two whole pence. He is 


ἐς left a certaintie for an uncertaintie, when I re- 
“ε sioned my fellowship in Corpus Christi college. 
“Βα indeede dissensions and factions there did 
“make me so weary of the place, that a woorse 
“εἰ uncertaintie then so noble and worthy a knighte 
“as Syr Francis Walsingham, would have woon 
“me from it.” Reynolds to Barfoote, 1594, in 
Fulm. IX. 192.] 

2 [If the letter be Hooker’s, this seems to imply 
that it was written before he had any certainty 
of vacating the Temple by his presentation to 
Boscomb, which took place July 17, 1591. 
Broughton was in Germany, 1590, but in 1591 he 
was in England again: probably coming over 
that he might make something of the controversy 
with Reynolds. Lightfoot, Preface to Brough. 
ton’s Works. ] 

3 {Henry Parry, scholar of C. C. C. 1576, Nov. 
13, (three years junior to Hooker ;) Chaplain to 
the Queen, at the time of her death; Bishop of 
Worcester, 1610. Wood, A. O. II. 192.] 

4{ Fuit de donis et muneribus, nequis ea ob 
“ causam orandam caperet.” Tac. Ann. XI. 5. 

It seems as if Reynolds had desired him to pro- 
cure Cajetan’s works, and he had sent Reynolds 
the book for a present. The mention of * two 
« whole pence,” and the beginning of the other let- 
ter, confirm this conjecture.] 

5 [“ The second part of a Christian Directory 
* or Exercise guiding men to Eternal Salvation.” 
London, 1591, 12mo, See A. O. II. 70.] 

6 [*.... my loving brother D. ‘‘ Chaloner’— 
Reynolds to the Countess of W. (Warwick ? See 
Nichols’s Progresses of Q. E. IL. A. Ὁ. 1596, p. 
1.) in Fulm. IX. 183. See also fol. 186.) 

7 [ H. Broughton, ut vid.” Fulman. For an 
account of him see Wordsworth, Ecel. Biog. IV. 
150. Strype, Whitg. II. 113—118, An. IV. 105. 
Whitg. 11. 220—226, 320—326, 355—361, TIL. 
360, 367. 11. 388, 389, 390, 406—415, 527. 
Broughton resembled Jordanus Brunus in his 
wild and roving tendencies, but not in his atheism. 
The name of the latter was familiar at that time 
in England, where ke had resided from 1583 to 


112 


an earnest suter to the stationers for their 
hall to read his Concent in®. The report 
goeth here that he hath fullie satisfied you 
both by speech and letters and that you 
have now assented unto him *. What the 
question is I doe not know. But ihe report I 
accompt as true as the like concerning his 
confounding of the Jewes at Francford 
and their desyre to have had him read He- 
brue unto them, which notwithstanding I 
assure you he seemeth a tittle himself con- 
tented to nourish by some wordes of his own 
in this pamphlet'®. The commentaries 
which he mentioneth I can assure you to be 
meere emptie names. For except those 
which are in the Venice Bibles!!, let any 
man in Christendome show me so manie as 
he speaketh of upon the book of Esther, and 
I dare make myself his bondman. And 
even for those in Bomberg edition of the 
Bible, I know not whether Ezra and Solo- 
mo be joygned there or no in any of those 
editions which are his. But that you shall 
quicklie see. I will know what that Sepher 
Juchasim is, and when I have known I will 
send you word 15. I would spend one twen- 
tie poundes to find a manso skilfull in those 
writings as he would seeme. He sometime 


1586, and had dedicated a book to Sir Philip Sid- 
ney. Biog. Univ.] 

8[* About 1584 or 1585, he set forth, and dedi- 
cated to the Queen, ‘ A Concent of Scripture’... . 
“ But Dr. Reynolds, about the year 1589, in his 
“public readings. . . disputed against it... Brough- 
“ton wrote several tracts in vindication of his own 
“assertion. So that it became at last a general 
“discourse, . . . not only in that University, but in 
“London and other parts of the nation... At 
“length both of them had a meeting ... At last 
‘in 1591, he by a letter to the Archbishop and the 
Bishop of London, (Aylmer,) dated London, 
“ Noy. 4, acquainted them with the case.” Strype, 
Whitg. 11. 113, 114. ‘ This opposition of his 
“ Concent, as also the entreaty of divers friends, 
“ put him on to read in private for the explication 
“« of it: and he had auditors to the number of 80, 
“90, or 100, and they met weekly. He 
“ first read in Paul’s, at the east end of the 
“church ..... then in a large chamber in 
‘“« Cheapside ; in Marklane, and some other pla- 
“ε ces.” Lightfoot’s Pref. to Broughton’s Works, 
fol. 1662.) 

9[** Oxford knoweth how I forced Ὁ. R. to 
* agree with me for the limits of Daniel’s sevens.” 
Broughton, Works, 619.] 

10 [« With one R. Elias, in Frankfort synagogue, 
* 1589, I drew all the law to Christ, so that he 
“denied nothing—but still desired to hear the 
“‘matter enlarged.” A Require of Consent. Works, 
617. This, however, appears to be of later date 
than the pamphlet referred to by R. H.] 

(Namely, Bomberg’s: of which there were at 
that time four editions. See Horne’s Introd. II. 
119.] 

22(“ The Sepher Juchasim, of which R. H. pro- 
κε fesses his ignorance, was not printed until 1566, 
“and that at Constantinople. The author lived 
“ at the end of the 15th century.”} 


FURTHER APPENDIX, No. III. 


nameth Sephur Zohar as roundlie 13. as if 
the book were familiar unto him. And yeat 
the book known to be such as scarce one 
| Jew amongst thousandes doth by long studie 
attain tolerablie to understand. In summe 
if needes you must have adversaries I wish 
you had them which are more judicious and 
lesse vaine than thisman. But for this time 
enough unlesse my matter were of more 
importance. To Mr. Provost !4 my hartie 
commendations. Ours heer salute you. 
Have care of your health which I wish the 
Lord to continue. 
Yor ever, 
Reis 


To the worshipfull my verie good frend Mr. D 
Rainoldes at Queenes college in Oxford. 


S. You doe amisse to make a law to take 
place in things past. It must stand for 
hereafter and I am verie well content it shall. 
Of your two jewels the one, but whether the 
better or no 1 know not, as it is you shall 
receyve heere again inclosed. I hope not- 
withstanding the man’s modestie in detract- 
ing from himself still in the Latin tonge, 
that yeat he hath more knowledg that waie 
than in the Greek, which by this epistles 
doth seeme no otherwise to flow from him 
nor to proceede lesse naturallie then what? 
you know the old comparison of hony out 
of astockfish. And therefore there isnoneed 
he should κήδεσθαι καλλιεπεὶας εὐλέξιος ὧραι- 


13{ The Book Zohar from its conciseness as 
“κε well as from its cabalistic language, is one of 
“ great difficulty. Professor Tholuck has trans- 
“« lated selections from it : which work being men- 
“tioned to an eminent Jewish convert, he express- 
“ed his conviction that none but a child of Israel 
“ could thoroughly understand it. It is a book 
“ of extreme value on account of its Christian in- 
‘“terpretation of passages in the Old Testament, 
‘and its approach to Christian doctrines. So 
‘‘ that although the author was manifestly a Jew, 
ἐς one can hardly help suspecting, that in his de- 
“ scriptions of the office and character of the Mes. 
‘“ sias, who was to come, he owed something to 
“his knowledge of Him who was come. The 
“author lived probably about the 2d century. 
“The quotations of Broughton out of this book 
“which I have observed are very uninteresting, 
“and imply any thing but a real knowledge of its 
“« character.” 

14 [Η. Robinson, chaplain to Abp. Grindal, was 
Provost of Queen’s coll. from 1581 to 1599: Bp. 
of Carlisle, 1598. In a letter before quoted, 
Broughton tells Whitgift and Aylmer, that “ he 


| 


“ had written to Dr. Robinson, Provost of Queen’s _ 


κε college, certain theses which might end the 
κε cause :” adding divers complaints of Reynolds. 
Strype, Whitg. 11. 114.] 


15 [“ Broughton composed an oration in Greek, — 


“ which he sent to Whitgift concerning our Sa- 

“‘ viour’s descent into hell.” Strype, Whitg. IL. 

320. In p. 390, he “ reproaches Whitgift for his 

“ Latin Studies,” insinuating that he knew no 
| Greck.] 


APPENDIX, No. IV. 


exépov. A phrase than which I dare saie 
Heliodorus'* hath nota sleeker and ἃ tricsh- 
jer’? one. But were it not trow you a great 
deal better to have fewer tongues and a 
little more wisdome to guide them? For 
any thing I can discern by this small bit 
of write his jadgment in things and wordes 
are much about one pitch. And therefore 
in my mind you have done very well in re- 
solving not to troble yourself much with 
him'*. Your lectures I should be marvel- 


16[** Td confirmas Heliodori, gravis scilicet au- 
“thoris judicio.” Reynolds in a letter to Alberi- 
cus Gentilis, subjoined to the ‘ Overthrow of 
* Stage Plays,” p. 166. Oxford, 1629.] 

17 [* My tricksy spirit.” 

Tempest, V. 1. 
{1 do know 
* A many fools that for 
“ A tricksy word 
“ Defy the matter.” 


Merch. of Venice, III. 5.] 


18 [Mr. Pusey, to whom the editor is indebted 
for notes 12 and 13, supr. writes on the sub- 
ject of these letters, as follows: ‘“ I cannot 
“find any tract of Broughton’s, which corres- 
“ ponds better to the references, than the Require 
“of Consent: although I do not sce in this the 
“reference to the Sepher Juchasim, nor that to the 
“ Commentaries on Esther. Without however 
** verifying the minuter points, one can see that R. 
“ H. knew his subject, and that, probably, much 
* better than Broughton, who made so much dis- 
“play of it. From H.’s way of speaking, it seems 
“to have been notorious at the time, that Brough- 
*ton’s confounding the Jews at Frankfort was a 
“pure fiction of his own vanity. He may have 
* challenged some Jews there to dispute, but there 
seems to me internal evidence enough in this 
* tract alone to shew that the dispute (if held at 
* all) was not such as he has thought fit to pub- 
“lish. It appears a mere trick, to throw odium on 
“his antagonists, by representing a Jew as object- 
“ing to Christianity, just those points, which he 
“ (B.) was urging against them. For the most 
* part too they are such points as no Jew would 
“urge by way of objection: and he must have 
“been a most complaisant antagonist, who se- 

lected for debate against Broughton, the very 

Ἢ thesis on which B. had been practising all his 

* life, merely as it were to give him occasion of 
triumphantly producing his favourite explana- 
tions. 

** On the whole he seems to have spoiled some 
“learning by an inordinate quantity of vanity, 

which weakened his judgment and rendered 

him unfit for important works: and his exclu- 

“ sion from them, e. g. from the translation of the 

“ Bible, soured his temper. The importance 

“which he attributes to some of the points in 

“which he differs from the translators, appears 

“ almost like a partial insanity. At all times he 

“betrays a weak judgment, and could not have 

“been more happily characterized than in R. H.’s 

“words: ‘ pity he had not fewer tongues,’ &c. 

_ “ With regard to the only point of importance 
in the question between Broughton and his op- 
ee seventy weeks of Danicl, he seems 

OL. 1, 


113 


ous glad to see published. But | fear least 
you be not able to perfect them still as you 
read. And if not then perhaps your revi- 
sing them will be more than another read 
ing, and by that meanes time will beguile 
both your purpose and other men’s hope. 
Well, as God will, whome I beseech to di- 
rect and strengthen you for the best. We 
are now in the countrie. Yeat if there be 
ought which you would have to be done in 
London, there cometh everie daie lightlie 
some or other from thence.- Mr. Parrye’s 
suddain departure out of London caused 
your business to be forgotten as I think. 
My self could not at that time goe to D. 
Turner, when I receyved your letter, and 
therefore I sent Benjamin unto him, and b 

his appointment thapothecarie hath deliver- 
ed for you that which I hope is come ere 
this to your own handes. If he have not 
written unto you himself, then upon receipt 
of your next letter I will goe unto him or 
send, that he may be discharged, and you 
shall have word thereof. If my self had 
bene within when it was delivered, I had 
|done it then. Ileft word itshould be done. 
But they to whome I gave charge thereof 
were not in the waie or els their mindfulnes 
was not out of the waie!®. My hartie com- 
mendations to Mr. Provost. Ours all unto 


your self. The Lord preserve blesse and 
keepe you. Enfield the vth of September 
Yo's ever, 
NUMBER IV. 


A List, in order of time, of Letters preserved by 
Mr. Fulman, MSS. t. ix. relating to the dis- 
putes in C. C. C. which led to Hooker’s tempo- 
rary expulsion, A. D. 1580. 


1. Reynolds to the Bishop of Winton 
ge: complaining of the appointment of 
ohn Spenser, B. A. then only nineteen, and 
of the county of Suffolk, (which had no place 
on the foundation,) to be Greek lecturer. 
3 July, 1578, (fol. 188.) 
2. Appeal to the same, by several fellows 


“ to have been as widely wrong as Dr. Reynolds: 
“‘ for he bent the chronology to his own views, 
“and having assumed that the limits of the se- 
“ venty Bia de were the time of the vision and 
‘the death of Christ, he shortened heathen chro- 
“ nology to make it agree with his view. 

* Lively, of whom Broughton speaks so lightly, 
κε but whom Pococke never mentions but with 
“ great respect, was probably, next to Pococke, 
‘* the greatest of our Hebraists.”] 

19[Mcaning, perhaps, (if the negative be not, 
as seems likely, from a slip of the pen,) that their 
“mindfulness” was “nothing extraordinary, 
“ὁ nothing to wonder at.”] 


114 


of C. C. C. (as appears,) Hooker probably 
being one. 16 July. (fol. 188, 9.) 

3. Reasons confirming the appeal. 
July. (fol. 189, 190.) 

4. Fragment of a letter on the same sub- 
ject apparently from Reynolds to Sir F. 
Walsingham, Aug. 2. (fol. 191.) 

5. “ there be no error in the date) Me- 
morial “ from D. Bickley, (Warden of Mer- 
“ton,) D. Floide,” (probably Griffith Lloyd, 
then Principal of Jesus,)“D.Bush, D.Dunne, 
“the President of St. John’s, the Principal 
“of Brodegates, and to the number of a 
“fourescore Masters of Art, to the Earl of 
“ Warwick,” (Leicester’s brother,) remon- 
strating against the appointment of Bar- 
foote to succeed Cole in the headship of C. 
C. C. Nov. 26, probably 1579. (fol. 182.) 

6. Reynolds to Walsingham, inclosing 
part of a letter to the Earl of Warwick, in 
which he explains his reasons for opposing 
the proposed nomination of Barfoote. 9 
March, 157°. (fol. 178, 179.) 

7. Dr. Humfrey, Dr. James, and others, 
to the Earl of Leicester, recommending 
Reynolds in case of a vacancy at C. C. C. 
probably 15 March, 157%. (fol. 170.) 

8. The same, to Walsingham, in support 
of the above. Same date. (fol. 171.) 

9. Walsingham and Wilson, in reply to 
the above, signifying that Leicester had 
withdrawn his support promised to Bar- 
foote, and that the fellows might “use their 
“liberty” in electing Reynolds. 20 March 
UGE (ae atzA) 

10. Reynolds to Walsingham, acknowl- 
edging the above, and requesting him to 
use his influence with the Earl of War- 
wick, not to press the election of Barfoote. 
6 Apr. 1580. (fol. 172.) 

11. Walsingham and Wilson to Dr. Cole, 
President of C. C. ὦ. requesting him to 
time his resignation so as to insure, if pos- 
sible, Reynolds for his successor. 9 Apr. 
1580. (fol. 172.) 

12. Reynolds to Walsingham, thanking 
him for the above, and informing him that 
Cole is willing to continue president, for 
which purpose he solicits Walsingham’s 
aid. May 11, 1580. (fol. 173.) 

18, Reynolds to Walsingham, complain- 
ing of his expulsion. Oct. 9, probably 
1580. os 174.) See note 40, on the Life 
of Hooker, 

14. Reynolds to Knollis, the same date. 
See Life, p. 26. (iol. 180.) 

15. Reynolds to Wilson, the same date, 
and to the same effect; adding a petition, 
that the Lord Treasurer might be prevailed 
on to intercede with the visitor for the ex- 
pelled fellows. (fol. 180.) 

16. Reynolds to Walsingham, stating 
that he had been advised by the Bishop of 
Winchester to endeavour to conciliate the 
Earl of Warwick ; and requesting his good 


26 


HOOKER TO BURGHLEY. 


offices thereto. In this letter he speaks 
very strongly against Barfoote’s character 
and conduct, and intimates that he was still 
agitating to obtain the headship. 22 Oct 
1580. (fol. 174.) 

17. The same to the same; thanking 
him for having been instrumental in dis- 
peeite the Earl of Warwick to receive him 

indly, and acquiescing in his advice, that 

he should resign all thoughts of the head- 
ship: adding however expressions of ex- 
treme anxiety lest Barfoote should obtain 
it. Oxford, Nov. 2, probably 1580. (fol. 
175.) 

18. Reynolds to Secretary Wilson, (as 
appears, ) apologizing for not having called 
to thank him, before he left London; ex- 
pressing satisfaction at his own, and his 
friends’ return, but alarm as to the future 
prospects of the college. No date. 

[It may be questioned whether No. 5, 
(the Oxford Memorial to Lord Warwick,) 
ought not to come in here, rather than in 
the preceding year, to which Mr. Fulman, 
though doubtingly, assigns it. If it be 
rightly placed here, one may conjecture, 
that it prevailed with Lord Warwick to 
withdraw his recommendation, and that the 
matter was then finally compromised, as 
Reynolds before wished, (see Letter 12,) 
by Cole’s retaining the presidentship. ] 


NUMBER V. 


1 Mr. Richard Hooker to the Lord Treasurer, 
when he sent hin the written copy of his Eccle- 
siastical Polity. 


My duty in most humble maner remem- 
bered. So, it is, my good Lord, that mani- 
times affection causeth those = 
things to be don, which would Thogitean! 
rather be forborn, if men were 
wholly guided by judgment. Albeit, there- 
fore, 1 must needs in reason condemne my- 
self of over-great boldness, for thus presu- 
ming to offer to your Lordship’s view my 
poor and slender labours: yet, because that 
which moves me so to do, is a dutiful affec- 
tion some way to manifest itself, and glad 
to take this present occasion, for want of 
other more worthy your Lordship’s accep- 
tation: I am in that behalf not out of hope, 
your Lordship’s wisdom will the easier par- 
don my fault, the rather, because my self 
am persuaded, that my faultiness had been 
greater, if these writings concerning the 
nobler part of those laws under which we 
live, should not have craved with the first 


1[From Strype, Life of Whitgift, ITI. 299.] 


HOOKER TO BURGHLEY. 115 


ur Lordship’s favourable approbation.| wise judgment, 1 here humbly take my 
Whose +e care to uphold al laws, and| leave. London, the xiiith of March, 1592. 


especial y the ecclesiastical, hath by the} Your Lordships most willingly at com- 
ai of so many years so apparently | mandment, 
shewed it self: that if we, who enjoy the Ricuarp Hooxer 5. 


benefit thereof, did dissemble it, they whose 
malice doth most envy our good herein,| 9 [1ῃ the Appendix to the Life of Whitgift, Book 
would convince our unthankfulness. Where-| [, No. xvii., is a similar letter to Barpaley from 


fore submitting both myself and these my| Whitgift, sent with the Defence of the Answer to 
simple doings unto your Lordship’s most! the Admonition.] f 


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OF THE 


LAWS OF ECCLESIASTICAL POLITY. 


{ 

ἢ 

4 d 
7 es BOOKS. ~ 


TO THE READER’. 


Tus unhappy controversy, about the re- 
ceived ceremonies and discipline of the 
Church of England, which hath so long 
time withdrawn so many of her ministers 
from their principal work, and employed 
their studies in contentious oppositions; 
hath by the unnatural growth and danger- 
ous fruits thereof, made known to the world, 
that it never received blessing from the 
Father of peace. For whose experience 
doth not find, what confusion of order, and 
breach of the sacred bond of love, hath 
sprung from this dissension; how it hath 
rent the body of the church into divers 
parts, and divided her people into divers 
sects ; how it hath taught the sheep to de- 
spise their pastors, and alienated the pas- 
tors from the love of their flocks; how it 
hath strengthened the irreligious in their 
impieties, and hath raised the hopes of the 
sacrilegious devourers of the remains of 
Christ’s patrimony; and given way to the 
common adversary of God’s truth, and our 
prosperity, to grow great in our land with- 
out resistance ? who seeth not how it hath 
distracted the minds of the multitude, and 
shaken their faith, and scandalized their 
weakness, and hath generally killed the very 
heart of true piety, and religious devotion, 
by changing our zeal towards Christ’s glo- 
ry, into the fire of envy and malice, and 
heart-burning, and zeal to every man’s pri- 
vate cause? This is the sum of all the 
gains which the tedious contentions of so 
many years have brought in, by the ruin of 
Christ’s kingdom, the increase of Satan’s, 
partly in superstition and partly in impiety. 
So much better were it in these our dwell- 
ings of peace, to endure any inconvenience 
whatsoever in the outward frame, than in 
desire of alteration, thus to set the whole 
house on fire. Which moved the religious 
heart of this learned writer, in zeal of God’s 
truth, and in compassion to his church, the 
mother of us all, which. gave us both the 
first breath of spiritual life, and from her 
breasts hath fed us unto this whatsoever 
measure of growth we have in Christ, to 
stand up and take upon him a general de- 
fence both of herself, and of her established 


1/[Prefixed to the first five Books, as published 
in 1604, by Dr. John Spenser. This is printed 
from that edition.] 
[119] 


laws ; and by force of demonstration, so far 
as the nature of the present matter could 
bear, to make known to the world and these 
oppugners of her, that all those bitter accu- 
sations laid to her charge, are not the faults 
of her laws and orders, but either their own 
mistakes in the misunderstanding, or the 
abuses of men in the ill execution of them. 
A work subject to manifold reprehensions 
and oppositions, and not suitable to his soft 
and mild disposition, desirous of a quiet, pri- 
vate life, wherein he might bring forth the 
fruits of peace in peace. But the love of 
God and of his country, whose greatest dan- 
ger grew from this division, made his heart 
hot within him, and at length the fire kin- 
dled, and amongst many other most rever- 
end and learned men, he also presumed to 
speak with his pen. And the rather, be- 
cause he saw that none of these ordinary 
objections of partialities could elevate the 
authority of his writing, who always affect- 
ed a private state, and neither enjoyed, nor 
expected any the least dignity in our church. 
What admirable height of learning and 
depth of judgment dwelled within the lowly 
mind of this true humble man, great in all 
wise men’s eyes, except his own ; with what 
gravity and majesty of speech his tongue 
and pen uttered heavenly mysteries, whose 
eyes in the humility of his heart were al- 
ways cast down to the ground; how all 
things that proceeded from him were breath- 
ed, as from the spirit of love, as if he like 
the bird of the Holy Ghost, the dove ; had 
wanted gall, let them that knew him not in 
his person, judge by these living images of 
his soul, his writings. For out of these, 
even those who otherwise agree not with 
him in opinion, do afford him the testimony 
of amild and a loving spirit: and of his 
learning, what greater proof can we have 
than this, that his writings are most admired 
by those who themselves do most excel in 
judicious learning, and by them the more of- 
ten they are read, the more highly they are 
extolled and desired? which is the cause 
of this fourth edition of his former books, 
and that without any addition or diminution 
whatsoever. For who will put a pencil to 
such a work, from which such a workman 
hath taken his? There is a purpose of 
setting forth the three last books also, their 
father’sPosthumi. For as in the great de- 


4 


120 DR. SPENSER—TO THE READER. 


clining of his body, spent out with study, 
it was his ordinary petition to Almighty 
God, that if he might live to see the finishing 
of these books, then, Lord, let thy servant 
depart in peace, (to use his own words, ) so it 
pleased God to grant him his desire. For 
he lived till he saw them perfected; and 
though like Rachel he died as it were in 
the travail of them, and hastened death upon 
himself, by hastening to give them life: yet 
he held out to behold with his eyes, these 
partus ingenii, these Benjamins, sons of 
his right hand, though to him they were 
Benonies, sons of pain and sorrow. But 
some evil disposed minds, whether of mal- 
ice, or covetousness, or wicked blind zeal, 
it is uncertain, as if they had been Egyp- 
tian midwives, as soon as they were born, 
and their father dead, smothered them, and 
by conveying away the perfect copies, left 
unto us nothing but certain old unperfect 
and mangled draughts, dismembered into 
pieces, and scattered like Medea’s Absyr- 


tus, no favour, no grace, not the shadows 
of themselves almost remaining in them. 
Had the father lived to see them brought 
forth thus defaced, he might rightfully have 
named them Benonies, the sons of sorrow. 
But seeing the importunities of many 
great and worthy persons will not suffer 
them quietly to ihe and to be buried, it is 
intended that they shall see them as the 
are. The learned and judicious eye wil 
yet perhaps delight itself in beholding the 
goodly lineaments of their well set bodies, 
and in finding out some shadows and re- 
semblances of their father’s face. God 
grant that as they were with their brethren 
dedicated to the church for messengers of 
peace, so in the strength of that little breath 
of life that remaineth in them, they may 
prosper in their work; and by satisfying 
the doubts of such as are willing to learn, 
may help to give an end to the calamities 
of these our civil wars. ΤῊ 


‘ A 


PREFACE 


TO THEM THAT SEEK (AS THEY TERM IT) 


THE REFORMATION OF THE LAWS 


AND 


ORDERS ECCLESIASTICAL 


IN THE 


CHURCH OF ENGLAND. 


Tuoveu for no other cause, yet for 
this ; that posterity may know we have not 
loosely through silence per- 


The cause and mitted things to pass away as 


handing these in a dream, there shall be for 
things, and men’s information extant thus 
what might be much concerning the present 
them, for state of the Church of God 


whose sakesso 
much pains is 
taken. 


established amongst us, and 
their careful endeavour which 
would have upheld the same}. 
At your hands, beloved in our Lord and 
Saviour Jesus Christ, (for in him the love 
which we bear unto all that would but seem 
to be born of him, it is not the sea of your 
gall and bitterness that shall ever drown,) 
I have no great cause to look for other than 
the selfsame portion and lot, which your 
manner hath been hitherto to lay on them 
that concur not in opinion and sentence 
with you”. But our hope is, that the God 


1[The same foreboding tone of thought is ap- 
arent in b. v. 79, 16.] 


2(Christ. Letter, &c. p. 4. ‘ May wee not 


τ κε trulie say, that under the shewe of inveighing 


* against Puritanes, the chiefest pointes of popish 
τε blasphemie are many times and in many places 
“ by divers men not,obscurelie broached, both in 
τς sermons and in writing... . and verelie such a 
“ thing offered itselfe unto our eyes, in reading 
** your bookes, and we had not skill howe to 
«judge otherwise of the handling of your penne 
** and of the scope of your matter. Notwithstand- 
“ε ing because rash judgment may prejudice hon- 
“est travailes, and faithfull labourers may have 
‘« their unadvised slippes, and we could not tell 
“ how zeale, love, or glorie, might carie a man of 
“ὁ such towardlie and excellent giftes, in the first 
“ὁ shewing of himselfe to the worlde; or that an 
“ earmest striving and bending yourselfe in heate 
“ of disputation against the 7 ἫΝ might dazell 
121 


of peace shall (notwithstanding man’s na- 
ture too impatient of contumelious male- 
diction) enable us quietly and even gladly 
to suffer all things, for that work sake which 
we covet to perform. 

[3.1 The wonderful zeal and fervour 
wherewith ye have withstood the received 
orders of this church, was the first thing 
which caused me to enter into consideration, 
whether (as all your published books and 
writings peremptorily maintain) every Chris- 
tian man, fearing God, stand bound to join 
with you for the furtherance of that which 

e term the Lord’s Discipline. Where- 
in I must plainly confess unto you, that be- 


“ your eyes, and draw your hand at unawares to 
“farre and too favourable to the other side ; 
“or else peradyenture we might mistake your 
“meaning, and so wee should doe you wrong 
“ against our willes. We thought it therefore our 
“ parte, in regarde of our dutie to the Church, and 
“most agreeing to charitie, both for your credit 
“ and our ease, in all Christian love to intreat you, 
“that as you tender the good estate of Christe’s 
« Church among us, and of thousands converted 
“to the gospel, you would in like publike manner 
“(but plainly and directlie) show unto us and all 
“« English protestants your owne true meaning, 
“ and how your wordes in divers thinges doe 
‘agree with the doctrine established among us.” 
On which Hooker’s note is, ‘* That because the 
“are loth to prejudice honest travailes by ras 
“judgment and it might be they mistooke my 
“meaning, they thought it fittest in charity, in 
“ great care of my credit, and in all Christian love, 
“ to set abroad their suspitions, and to give notise 
“ of alarm throughout hir majestie’s dominions, 
« till such time as my mind were explained unto 
“ them for satisfaction in their doubtes, wherby 
“they might be the better furnished to satisfy 
“* others in my behalf.”} 


ὡ δὶ 


122 Expostulation with Reformers. 


fore I examined your sundry declarations 
in that behalf, it could not settle in my head 
to think, but that undoubtedly such num- 
bers of otherwise right well affected and 
most religiously inclined minds had some 
marvellous reasonable inducements, which 
led them with so great earnestness that 
way. But when once, as near as my slen- 
der ability would serve, I had with travail 
and care performed that part of the Apos- 
tle’s advice and counsel in such cases, 
whereby he willeth to “try all things %,” 
and was come at the length so far, that 
there remained only the other clause to be 
satisfied, wherein he concludeth that “what 
“ good is must be held;” there was in my 
peer understanding no remedy, but to set 

own this as my final resolute persuasion: 
“Surely the present form of church-govern- 
“ment which the laws of this land have 
“established is such, as no law of God nor 
“reason of man hath hitherto been alleg- 
“ed of force sufficient to prove they do ill, 


“who to the uttermost of their power with- | 


“stand the alteration thereof.” Contrari- 
wise, “The other, which instead of it we 
“ are required to accept, is only by error and 
“ misconceit named the ordinance of Jesus 


. “Christ, no one proof as yet brought forth 


“ whereby it may clearly appear to be so 
“in very deed.” 

[3.] The explication of which two things 
[ have here thought good to offer into your 
own hands, heartily beseeching you even 
by the meekness of Jesus Christ, whom I 
trust ye love; that, as ye tender the peace 
and quietness of this church, if there be in 
you that gracious humility which hath ever 
been the crown and glory of ἃ Christianly- 
disposed mind, if your own souls, hearts, 
and consciences (the sound integrity where- 
of can but hardly stand with the refusal of 
truth in personal respects) be, as I doubt 
not but they are, things most dear and pre- 
cious unto you: “ let not the faith which ye 
“have in our Lord Jesus Christ” be blem- 
ished “ with partialities‘;” regard not who 
it is which speaketh, but weigh only what 
is spoken. Think not that ye read the 
words of one who bendeth himself as an 
adversary against the truth which ye have 
already embraced; but the words of one 
who desireth even to embrace together with 


vou the selfsame truth, if it be the truth ; and 


for that cause (for no other, God he know- 
eth) hath undertaken the burdensome la- 
pour of this painful kind of conference. 
For the plainer access whereunto, let it be 
lawful for me to rip up to the very bottom, 
how and by whom your discipline was 

lanted, at such time as this age we live in 

egan to make first trial thereof. 

If. 5A founder it had, whom, for mine 


Ws [1 Thess. ν. 311] 
4 James ii. 1. 
5(Compare the second chapter of Abp. Ban- 


Origin of the new Discipline. [PREFACE. 


own part, I think incomparably the wisest 

man that ever the French 

church did enjoy, since the The first cota 
4 - 4 ᾿ ishment 0 

hour it enjoyed him. His jew discipline 

bringing up was in the study by Mr. Calvin’s 

of the civil law. Divine know- industry in the 

dge he gathered, not byhear- Geneva; 

ledge he gathered, not by hear- Geneva; and 

ing or reading so much, as by the ben 
. ol sirile abou! 

teaching others. For, though jy amongst our- 

thousands were debtors to him, selves. 

as touching knowlege in that 

kind; yet he to none but only to God, the 


author of that most blessed fountain, the 


Book of Life, and of the admirable dexteri- 
ty of wit, together with the helps of other 
learning which were his guides: till being 
occasioned to leave France, he fell at the 
length upon Geneva ; which city the bishop 
and clergy thereof had a little before (as 
some do affirm) forsaken®, being of likeli- 
hood frighted with the people’s sudden at- 
tempt for abolishment of Popish religion: 
the event of which enterprise they thought 
it not safe for themselves to wait for in that 
place. Atthe coming of Calvin 

thither 7, the form of their civil mete 
regiment was popular, as it continueth at this 
day : neither king, nor duke, nor nobleman of 
any authority or power over them, but offi- 
cers chosen by the people yearly out of them- 
selves, to order all things with public con- 
sent. For spiritual government, they had 
no laws at all agreed upon, but did what 
the pastors of their souls by persuasion 
could win them unto. Calvin, being admit- 
ted one of their preachers, and a divinity 
reader amongst them, considered how dan- 
gerous it was that the whole estate of that 
church should hang still on so slender a 
thread, as the liking of an ignorant multitude 
is, if it have power to change whatsoever 
itself listeth. Wherefore taking unto him 
two of the other ministers® for more coun- 
tenance of the action, (albeit the rest were 
all against it,) they moved, and in the end 
persuaded 3 with much ado, the people to 


croft’s Survey of the pretended Holy Discipline : 
in which a similar sketch is given of Calvin’s pro- 
ceedings at Geneva. | 

6[Picrre de la Baume, of a noble family in 
France, was the last bishop acknowledged in Ge. 
neva. “II partit ala mi-Juillet [1533] pour se 
“ranger au party de Savoye contre la Ville.” 
Besides the agitation occasioned by the new opm. 
ions, he was at the time engaged in a dispute with 
the Syndics regarding the judicial prerogative. 
Spon, Hist. de Genéve, I. 344. Aug. 27, 1535, 
Protestantism was established by ordinance of 
the Syndies. ibid. p. 366.] : ἃ 

7[Aug. 1536. He wason his way to Basle or 
Strasburgh, but went round by Geneva on ac. © 
count of the war, and was persuaded by Farel to 
remain. Spon, IT. p. 14.) 

8[Farel and Couraut. Beza, Vit. Calv. pre- 
fixed to his works. Gen. 1617 : from which most 
of these particulars are taken.] 

9 [20 July, 1537.) 


"" 


Ch. ii. 2, 3. 


bind themselves by solemn oath, first never 
to admit the Papacy amongst them again ; 
and secondly, to live in obedience unto such 
orders concerning the exercise of their re- 
ligion, and the form of their ecclesiastical 
re as those their true and faith- 
ministers of God’s word had agreeably 
to scriptur® set down for that end and pur- 
56. 
[3.7] When these things began to be put 
in ure, the people also (what causes moving 


them thereunto, themselves best know) be- | 
gan to repent them of that roa had done, | 
i | ders allowed, but yet established in more 


and irefully to champ upon the bit they had 
taken into their mouths; the rather, for that 
they grew by means of this innovation into 
dislike with some churches near about them, 
the benefit of whose good friendship their 
state could not well lack 15, 
_It was the manner of those times (wheth- 
er through men’s desire to enjoy alone the 
glory of their own enterprizes, or else be- 
cause the quickness of their occasions re- 
quired present dispatch; so it was,) that 
every particular church did that within it- 
self; which some few of their own thought 
od, by whom the rest were all directed. 
uch number of churches then being, though 
free within themselves, yet small, common 
conference beforehand might have eased 
them of much after trouble '!. But a great- 
er inconvenience it bred, that every later 
endeavoured to be certain degrees more 
removed from conformity with the church 
of Rome, than the rest before had been !?: 
ae grew marvellous great dissim- 
ilitades, and by reason thereof, jealousies, 
heart-burnings, jars and discords amongst 
them. Which, notwithstanding, might have 


_ 1[**Sous pretexte de conserver les libertez de 
“Ja ville, et de ce qu’ils n’avoient pas voulu se 
conformer a l’usage de Berne pour la Commun. 
on, ils firent prononcer un arret au Conseil,” 
δ. Spon. 11. 18.] 
(Ch. Letter, p. 39. “* You blame them, that 
in that troublesome time they wanted common 
conference.” Hooker, MS. note. ‘No man 
ao for those defects, which necessity cast- 
eth upon him.” 
(Chr. Letter, p. 43. ‘The Church of Rome 
ivourablie admitted to be of the house of God; 
vin with the reformed Churches full of faults, 
d most of all they which endevoured - to 
most removed from conformitie with the 
rch of Rome.” 
Hooker, MS. note. “True. For are not your 
*Anabaptists, Familists, Libertines, Arrians, and 
other like extreme reformers of popery grown by 
that very meanes hatefull to the whole world ? 
Are not their heresies a thousand times more ex- 
*eerable and hateful than popery ? 

“Tsit then a matter heinous to looke awry upon 
‘any man which hath been earnest against the 
‘Pope? As earnest men that wayas M. Calvin 
‘are nothing spared by you and yours in any 
‘such conflict. You honour Calvin as the fath- 
’ er of discipline: this is the boil that will not be 
touched.”} 


Genevan Reform inconvenient. 


) 


Calvin’s Eapulsion. 123 
easily been prevented, if the orders, which 
each church did think fit and convenient for 
itself, had not so peremptorily been estab- 
lished under that high commanding form, 
which tendered them unto the people, as 
things everlastingly required by the law of 
that Lord of lords, against whose statutes 
there is no exception to be taken. For by 
this mean it came to pass, that one church 
could not but accuse and condemn another 
of disobedience to the will of Christ, in 
those things where manifest difference was 
between them: whereas the selfsame or- 


wary and suspense manner, as being to 
stand in force till God should give the op- 
portunity of some general conference what 
might be best for every of them afterwards 
to do; this I say had both prevented all 
occasion of just dislike which others might 


|take, and reserved a greater liberty unto 


the authors themselves of entering into far- 
ther consultation afterwards. Which though 
never so necessary they could not easily 
now admit, without some fear of deroga- 
tion from their credit: and therefore that 
which once they had done, they became for 
ever after resolute to maintain. 

Calvin therefore and the other two his 
associates, stiffy refusing to 
administer the holy Commu- 
nion to suchas would not quietly, without 
contradiction and murmur, submit them- 
selves unto the orders which their sol- 
emn oath had bound them to obey, were in 
that quarrel banished the town 15. 

[3.] A few years after 14 (such was the 
levity of that people) the places of one or 
two of their ministers being fallen void, they 
were not before so willing to be rid of their 
learned pastor, as now importunate to ob- 
tain him again from them who had given 
him entertainment, and which were loath 
to part with him, had not unresistable earn- 
estness been used. One of the town minis- 
ters, that saw in what manner the people 
were bent for the revocation of Calvin, gave 
him notice of their affection in this sort 15. 
“The senate of two hundred being assem- 


A. D. 1538. 


13 [MS. note on Chr. Letter, p 39. ‘ De Cal- 
“yino vere quod Tullius de Q. Metel. ‘ De civi- 
“tate decedere maluit quam de sententia.’ Orat. 
“ vol. III. p. 151. Oratione pro Balbo.” c. 5.] 

14(1541, 1 May, Spon. II. 25.) « 

15 Epist. Cal. 24, [p. 27, ed. Gen. 1617. “In 
τ crastinum Ducentorum congregatur concilium, 
τὸ et omnes petunt Calvinum : congreyatur et gen- 
‘« erale sequenti die, itidem clamant omnes, Cal- 
κι yinum probum et doctum virum Christi minis. 
“trum volumus. Quod cum intellexissem, non 
“ potui non laudare Deum, aliterque [neque 
κε aliter 7] judicare, quam quod a Domino esset 
“ factum istud, et esset mirabile in oculis nostris : 
τὸ quodque lapidem quem reprobarant edificantes 
“in caput fieret anguli.’ Bernard to Calvin. 6 
“ Feb, 1541 ] 


124 


“bled, they all crave Calvin. The next 
“day a general convocation; they cry in 
“like sort again all, We will have Calvin, 
“that good and learned man, Christ’s min- 
“ister. This,” saith he, ‘“ when 1 under- 
“stood, I could not choose but praise God, 
“nor was 1 able to judge otherwise than 
“that ‘this was the Lord’s doing, and that 
“it was marvellous in our eyes,’ and that 
‘*¢the stone which the builders refused, was 
“now made the head of the corner 15.) 
The other two!” whom they had thrown 
out, (together with Calvin,) they were con- 
tent should enjoy their exile. Many causes 
might lead them to be more desirous of 
him. First, his yielding unto them in one 
thing might happily put them in hope, that 
time would breed the like easiness of con- 
descending further unto them. For in his 
absence he had persuaded them, with whom 
he was able to prevail, that albeit himself 
did better like of common bread to be used 
in the Eucharist, yet the other they rather 
should accept, than cause any trouble in 
the Church about 1118, Again, they saw that 
the name of Calvin waxed every day great- 
er abroad?!®, and that together with his 
fame, their infamy was spread, which had 
so rashly and childlessly ejected him. Be- 
sides. it was not unlikely but that his credit 
in the world might many ways stand the 
poor town in great stead: as the truth is, 
their minister’s foreign estimation hitherto 
hath been the best stake in their hedge. 
But whatsoever secret respects were likely 
to move them; for contenting 
of their minds Calvin returned 
(as it had been another Tully) to his old 
home. 

[4.] He ripely considered how gross a 
thing it were for men of his quality, wise 
and grave men, to live with such a multi- 
tude, and to be tenants at will under them, 
as their ministers, both himself and others, 
had been. For the remedy of which incon- 
venience, he gave them plainly to under- 
stand, that if he did become their teacher 
again, they must be content to admit a com- 


16 Luke χχ. 17. [Ps. exviii. 22, 23.] 

17[There seems to bea slight oversight here. 
Farel and Couraut (not Viret) were the two eject- 
ed with Calvin in 1538. Couraut died the same 
year. (Calv. Ep. p. 10.) Viret was before that 
time settled at Lausanne, but returned to Geneva 
for a time to assist Calvin in the new settlement, 
1541; as did Farel from Neufchatel, where he 
had obtained an appointment. Bayle, art. Viret. 
Spon. II. 19, 25.] 

18 [“ Calvinus bonos nonnullos ista mutatione 
κε usque adeo offensos, ut etiam a cena sibi absti- 
‘“nendum putarent, serio monuit, ne ob istud 
ἀδιάφορον litem moverent.” Beza. Vit. Caly.] 

19 [By his theological lectures at Strasburgh ; 
his settlement of the church there ; his defence of 
the church itself of Geneva against Cardinal Sa- 
dolet ; his Institutes, Commentary on the Ro- 
mans, and Book on the Lord’s Supper.] 


Sept. 13. 


Revival of the Discipline : 


a 


Jealousies caused by it. [Prerace, 
| plete form of discipline, which both th 
and also their pastors should now be solemn- 
ly sworn to observe for ever after. Of 
which discipline the main and _ principal 
| parts were these: A standing ecclesiastical 
court to be established; perpetual judges 
in that court to be their ministers; others 
of the people to be annually*chosen (twice 
so many in number as they) to be judges 
together with them in the same court: these 
iwo sorts to have the care of all men’s man- 
ners, power of determining all kind of ee- 
clesiastical causes, and authority to convent, 
to control, to punish, as far as with ex- 
communication, whomsoever they should 
think worthy, none either small or great ex- 
cepted. 

This device I see not how the wisest at 
that time living could have bettered, if we 
duly consider what the present estate of 
Geneva did then require. For their bishop 
and his clergy being (as it is said) depart 
ed from them by moonlight, or howsoever, 
being departed; to choose in his room ani 
other bishop, had been a thing altogether 
impossible. And for their ministers to seek 
that themselves alone might have coercive 
power over the whole church, would per- 
haps have been hardly construed at that 
time. But when so frank an offer was made 
that for every one minister there should be 
two of the people to sit and give voice in the 

cclesiastical consistory, what inconvenience 
feouta they easily find which themselves 

might not be able always to remedy ? 

Howbeit (as evermore the simpler so 
are even when they see no apparent caus 
jealous notwithstanding over the secret in- 
tents and purposes of wiser men) this propo- 
sition of his did somewhat trouble them. 
Of the ministers themselves which had 
stayed behind in the city when Calvin was 
gone, some, upon knowledge of the people’s 
earnest intent to recall him to his pla 
again, had beforehand written their letters 
of submission, and assured him of their al- 
legiance for ever after, if it.should like hi 
to hearken unto that public suit. But 
misdoubting what might happen, if this 
cipline did go forward ; they objected agai 
it the example of other reformed churches 
living quietly and orderly without it. on 


of chiefest piace and countenance amon 
the laity professed with greater stoma 
their judgments, that such a discipline was 
little better than Popish tyranny disguis 
and tendered unto them under a new form 
This sort, it may be *!, had some fear, t 


20[Capito, of Basle, writes thus to Farel in Cal- 
vin’s Epist. p.6. ‘* Auditis, ‘ Tyranni esse volu- 
“istis in liberam ecclesiam, voluistis novum Pon- 
“ tificatum revocare.’ Beza: Non deerant. ...qui 
“ Papisticam tyrannidem sie revocari clamita-— 
rent.” 

21 [Chr. Letter, p. 39. “+ After speaking of his’ 
“restoring and reestablishing of discipline, you 


Ch. ii. 5.] 


the filling up of the seats in the consistory 
with so great a number of laymen was but 
eons the minds of the people, to the 
they might think their own sway some- 
what; but when things came to trial of 
practice, their pastor’s learning would be 


“have in one place, ‘Many things might lead | 


“them (to be more desirous of him.’) And in 


“another place, ‘he rightelie considered,’ &c. | 


“« This devise I see not howe the wisest,’ &c. 
* Therefore we pray you to tell us how such ‘ might 
“Jead’ and ‘may becs,’ such entring into his 
“thought, and crosse commending that for his 


# divise which he simply propounded as out of the | 


scriptures of God, may not drop into your read- 
“er’s heart such unheeded impressions, as may 
“make him highly admire R. H. great gravitie 
“and judicious wisedome, and J. Calvin’s carnall 
“policie, fine hipocrisie and peremptorie follie.” 
ooker, MS. note. ‘Safer to discuss all the 
“saincts in heaven than M. Calvin. Howe bold 
“they are themselves with as great men as M. 
“Calvin, namely, Chrysostome, Jerome, Am- 
“brose, Austin. Calvin himself not hereby justi- 
“fyed from censuring both the deedes and wri- 
“ tings of men which went before him —The acts 
“ of every present age most sincerely judged of by 
“posterity. While men are living the judg- 
“ment of their friends is perverted with love, the 
“verdict of their enemies corrupt through envie. 
“ That Calvin’s bitterness was a great cause to 
“augment his troble. His nature from a child 
“observed by his own parents, as Beza noteth, 
‘was propensc to sharpe and severe reprehension 
“where he thought any falt was.” (' Destinabat 
“eum pater ab initio theologie studiis, ad que 
ile 2 illum inclinare ex eo colligebat, quod in 
la etiam tenera etate mirum in modum religio- 
“sus esset, et severus omnium in suis sodalibus 
*vitiorum censor.’) And this not to be misliked 
‘in him. 
_ “But his maner of dealing against them which 
‘were in deed bad men was that which wrought 
him self much woe, and did them no good. 
‘His friends saw this, as appeareth by his 95 
Epist. unto Farellus. _[N.suo more rescripsisse 
non infitiatus est Bucerus. Nam hoc unum 
*eausatus est cur mihi non recitaret, quia nollet 
‘mihi frustre stomachum movere. Hine collige 
quantum amarulentie fuerit, quod ille judicavit 
‘pro sua prudentia non posse a me sine graviore 
bffensione transmitti.” p. 388.] ‘ His own wordes 
declaring how in his sermons he handled and 
delt with his adversaries, Epist. 15. [‘* Ita 
us impietatem palam et aperte etiam pro con- 
one sugillabam, ut nihilo minus aut ipsi aut 
jis dubius esset sermo, quam si vel nominas- 
sem, vel digito demonstrassem.” p. 19. On his 
ith bed he thus expressed himself to the sena- 
ws of Geneva: ** Ultro certe agnosco me vobis 
quoque nomine plurimum debere, quod ve- 
entiam illam meam interdum immoderatam 
uo animo tulistis.” Beza.} His usage of H. 8, 
M. father that now is. Such courses con- 
ned by Beza in the fourth of his Epistles 
inst one Adrian a Dutch minister, p. 42.” 
oe certe non fnit vel prudentis vel boni 


mn in illustrissimum illum Principem 


δ inatim declamare.” 
note on p. 37. “ Remember to make a 


Jealousies caused by the Discipline. 


| 
| 


125 


at all times of force to over-persuade sim- 
ple men, who knowing the time of their 
own presidentship to be but short would al- 
ways stand in fear of their ministers’ per- 
petual authority: and among the ministers 
themselves, one being so far in estimation 
above the rest, the voices of the rest were 
likely to be given for the most part respec- 
tively, with a kind of secret dependency 
and awe: so that in show a marvellous in- 
differently composed senate ecclesiastical 
was to govern, but in effect one only man 
should, as the spirit and soul of the residue, 
do all in ἃ}} 33, But what did these vain 
surmises boot? Brought they were now to 
so straight an issue, that of two things they 
must choose one: namely, whether they 
would to their endless disgrace, with ridi- 
culous lightness dismiss him whose restitu- 
tion they had in so impotent manner de- 
sired; or else condescend unto that de- 
mand, wherein he was resolute either to 
have it, or to leave them. They thought it 
better to be somewhat hardly yoked at 
home, than for ever abroad discredited. 


*Wherefore in the end those orders were on 


all sides assented unto: with no less alac- 
rity of mind than cities unable to hold out 
longer are wont to shew, when they take 
conditions such as it liketh him to offer 
them which hath them in the 
narrow straits of advantage. 
[3.1 Not many years were over-passed, 
before these twice-sworn men adventured 


(Nov. 20.] 


“comparison between Calvin and Beza, how dif- 
“ferent they were in naturall disposition, and 
“‘ yeat how linked in amity and concord, Calvin 
“being of astiff nature, Beza of a pliable, the one 
“stern and severe, the other tractable and gentle. 
* Both wise-and discreet men. Whereby we see 
‘‘ what it is for any one church or place of govern- 
“ment tohave two, one succceding another, and 
“both in theire waies excellent, although unlike. 
“For Beza was one whom no man would dis- 
‘please, Calvin one whom no man durst. His 
“« dependants both abroad and at home; his intel- 
“ligence from foreign churches; his correspon- 
“‘ dence every where with the chiefest ; his indus- 
“try in pursuing them which did at any time 
“openly either withstand his proceedings or gain- 
“ say his opinions ; his booke intitled, ‘ contra Ne- 
“ bulonem quendam ;’ his writing but of three lines 
“in disgrace of any man as forcible as any pro- 
“scription throughout all reformed churches ; his 
‘“‘rescripts and answeres of as great authority as 
τς decretall epistles. His grace in preaching the 
τὶ meanest of all other guifts in him,” [* Facundie 
“‘contemptor et verborum parcus.’ Beza.] “ yeat 
“even that way so had in honour and estimation, 
“that an hearer of his being asked wherefore he 
“came not sometime to other men’s sermons as 
“well as Calvin’s, answered, That if Calvin and 
«ἐς Paul himself should preach both at one hower, 
“he would leave S. Paul to heare Calvin. Zanch. 
“tom. VII. Epist. ante Miscell.” This reference 


| is from the C. C. C. Transcript. ] 


22(Compare Bancroft, Survey, p. 20.] 


126 


to give their last and hottest as- 
sault to the fortress of the same 
discipline ; childishly granting 
by common consent of their 
whole senate, and that under their town 
seal, a relaxation to one Bertelier, whom 
the eldership had excommunicated 38: fur- 
ther also decreeing, with strange absurdity, 
that to the same senate it should belong to 
give final jadgment in matter of excommu- 
nication, and to absolve whom it pleased 
them: clean contrary to their own former 
deeds and oaths. The report of which de- 
cree being forthwith brought unto Calvin; 
“ Before,” saith he, “this decree take place, 
“either my blood or banishment shall sign 
“it”? Again, two days before the commu- 
nion should be celebrated, his speech was 
publickly to like effect: “Kill me if ever 
“this hand do reach forth the things that 
“are holy to them whom The Church hath 
“judged despisers *4.”. Whereupon, for 
fear of tumult, the forenamed Bertelier was 
by his friends advised for that time not to 
use the liberty granted him by the senate, 
nor to present himself in the church, till 
they saw somewhat further what would en- 
sue. After the communion quietly minis- 
tered, and some likelihood of peaceable end- 
ing of these troubles without any more ado, 
that very day in the afternoon, besides all 
men’s expectation, concluding his ordinary 
sermon, he telleth them, that because he 
neither had learned nor taught to strive 
with such as are in authority, “therefore,” 
saith he, “the case so standing as now it 
“doth, let me use these words of the apos- 
“tle unto you, ‘I commend you unto God 
“and the word of his grace*® ;’” and so 
bade them heartily all adieu 36, 

[0.1 It sometimes cometh to pass, that 
the readiest way which a wise man 
hath to conquer, is to fly. This voluntary 
and unexpected mention of sudden depar- 
ture caused presently the senate (for ac- 


Ann Dom. 
1541. [rather 
1553.) 


23 (Caly. Epist. p. 163.] 

24[Inter concionandum, elata voce ac manu, 
κε multa de sacris mysteriis in eorum contemptores 
“ Jocutus : ‘ At ego, inquit, Chrysostomum secutus 
‘vim quidem non opponam, sed ultro me potius 
“ occidi facile patiar, quam hee manus contem- 
“ toribus Dei, rite judicatis, sancta Domini porri- 
“gat.” Beza.] 

25 [Acts xx. 32.] 

26 (* Locum illum insignem Actorum Apostoli- 
““corum forte tractans, in quo Paulus Ecclesie 
“ Ephesine valedicit, testatus se eum non esse, qui 
“ adversus magistratum pugnare sciret aut doceret, 
«ὁ catumque multis verbis cohortatus, ut in ea quam 
“ audivisset doctrina perseveraret, tandem, veluti 
“ postremam hane concionem Geneve habiturus, 
“ «Et quandoquidem, inquit, ita se res habent, 
*liceat mihi quoque, fratres, apud vos hee Apos- 
“toli verba usurpare, Commendo vos Deo et Ser- 
‘‘moni gratie ipsius :? que voces tum sceleratos 
* jllos mirifice pereulerunt, tum bonos etiam tanto 
“ magis serio officii admonuerunt.” Beza.] 


Appeal to the Swiss Churches. 


a 


[PREFACE. 


cording to their wonted manner they still 
continued only constant in unconstaney) to 
gather themselves together, and for a time 
to suspend their own decree, leaving things 
to proceed as before till they had heard the 
judgment of four Helvetian cities 57 concern- 
ing the matter which was in strife. This 
to have done at the first before they gave 
assent unto any order had shewed some 
wit and discretion in them: but new to do 
it was as much as to say in effect, that they 
would play their parts on a stage. Calvin 
therefore dispatcheth with all expedition his 
letters unto some principal pastor in every 
of those cities, craving earnestly at their 
hands, to respect this cause as a thing 
whereupon the whole state of religion and 
piety in that church did so much de- 
pend, that God and all good men were 
now inevitably certain to be trampled un- 
der foot, unless those four cities by their 
good means might be brought to give sen- 
tence with the ministers of Geneva when 
the cause should be brought before them: 
yea so to give it, that two things it might 
eflectually contain; the one an absolute 
approbation of the discipline of Geneva as 
consonant unto the word of God, without 
any cautions, qualifications, ifs or ands ; the 
other an earnest admonition not to inno- 
vate or change the same. His vehement 
request herein as touching both points was 
satisfied. For albeit the said Helvetian 
churches did never as yet observe that dis- 
cipline, nevertheless, the senate of Geneva 
having required their judgment concerning 
these three questions: First, “ After what 
“manner, by God’s commandment, accord- 
“ing to the scripture and unspotted reli- 
“gion, excommunication is to be exer- 
“cised:” Secondly, “ Whether it may not 
“be exercised some other way than by the 
“consistory:” Thirdly, “ What the use of 
“their churches was to do in this case 753” 
answer was returned from the said church- 
es, “That they had heard already of thos 
“consistorial laws, and did μπτ ἄνττν 
“them to be godly ordinances drawing t 
“wards the prescript of the word of God ; 
“for which cause they did not think it z00 
“for the Church of Geneva by innovatioa 
“to change the same, but rather to keep 
“them as they were?” Which answer, 


7 


27[Zurich, Berne, Schaffhausen, Basle. See 
the letters from Calvin to Viret and Bullinger, 
and the case submitted to the Church of Zurich, 
with Bullinger’s answer; in Calvin’s Epistles, p. 
163—171.] : | 

38 Epist. 166. | 

29[Bullinger to Calvin, Epist. p. 170. “Du. 
“dum audivisse nos de legibus istius Ecclesie — 
“ Consistorialibus, et agnoscere illas pias esse, et 
““aecedere ad verbi Dei prescriptum: ideoque — 
“non videri admittendum ut per innovationem 
“mutentur.” Calvin’s own statement of the affair 
may be found in his correspondence, p. 163—172.] 


Ch. ii. 7, 8.] 


although not answering unto the former de- 
mands, but respecting what Master Calvin 
had judged requisite for them to answer, 
was notwithstanding accepted without any 
further reply: in as much as they’ plainly 
saw, that when stomach doth strive with 
wit, the match is not equal. And so the 
heat of their former contentions began to 
slake. 

[7.] The present inhabitants of Geneva, 
I hope, will not take it in evil part, that the 
faultiness of their people heretofore is by us 
so far forth laid’open, as their own learned 
guides and pastors have thought necessary 
to discover it unto the world. For out of 
their books and writings it is that I have 
collected this whole narration, to the end it 
might thereby appear in what sort amongst 
them that discipline was planted, for which 
so much contention is raised amongst our- 
selves. The reason which moved Calvin 
herein to be so earnest, was, as Beza him- 
self testifieth 30. “ For that he saw how need- 
“ful these bridles were, to be put in the 
“jaws of that city.” That which by wis- 
dom he saw to be requisite for that people, 
was by as great wisdom compassed. 

But wise men are men, and the truth is 
truth. That which Calvin did for establish- 
ment of his discipline, seemeth more com- 
mendable than that which he taught for 
the countenancing of it established *!. Na- 


30“ Quod eam urbem videret omnino his frenis 
“ indigere.” 

31 (Chr. Letter, p. 42. ‘If such bold and bare 
τὸ affirmations may go for payment, why may wee 
* not as well heare and believe Maister Harding, 
“ which calles all the whole and pure doctrine be- 
“Jeeved and professed in England, A wicked new 
“ devise of Geneva ?” 


4 Hooker, MS. note. 


“Do not you yourself call 


the discipline which they use in Geneva, a new 


found discipline? p.45. If it be a new found 
‘thing, and not found elswhere till Geneva had 
erected it, yourself must say of discipline, It isa 
new devise of Geneva: except you recant your 
inion concerning the newnes of it. For all 
the world doth know that the first practice there- 
“of was in Geneva. You graunting it to be but 
a new found thing must either shew us some 
“author more ancient, or els acknowledge it as 
e do to have been there devised. If you ex- 
cuse the speech and say it is ironicall, you be- 
tray yourself to be a favourer of that part, and 
confess yourself an egregious dissembler. 
* Because the anti-Trinitarians doe say, that our 
doctrine of the glorious and blessed Trinity is a 
“wicked new devise of the Pope, will you say 
eat this may as well be believed as their speech 
which say that sundry other things in the papa- 
ie are both new and wicked? Although I 
rme not their discipline wicked for mine owne 
Only I hold it a new devise.” 
he passage referred to stands thus in p. 45 of 
Chr. Letter: ‘Is that new found discipline 
nearlie seated with our English creed, that 
ich expert archers ayming at the one must 
needes hit the other ?” On which Hooker’s 


Final Settlement of Genevan Discipline. 


127 


tare worketh in us all a love to our own 
counsels. The contradiction of others is a 
fan to inflame that love. Our love set on 
fire to maintain that which once we have 
done, sharpeneth the wit to dispute, to ar- 
gue, and by all means to reason for it. 
Wherefore a marvel it were if a man of so 
great capacity, having such incitements to 
make him desirous of all kind of furtheran- 
ces unto his cause, could espy in the whole 
Scripture of God nothing which might 
breed at the least a probable opinion of 
likelihood, that divine authority itself was 
the same way somewhat inclinable. And 
all which the wit even of Calvin was able 
from thence to draw, by sifting the very ut- 
most sentence and syllable, is no more than 
that certain speeches there are which to 
him did seem to intimate that all Christian 
churches ought to have their elderships en- 
dued with power of excommunication, and 
that a part of those elderships every where 
should be chosen out from amongst the lai- 
ty, after that form which himself had framed 
Geneva unto. But what argument are ye 
able to shew, whereby it was ever proved 
by Calvin, that any one sentence of Scrip- 
ture doth necessarily enforce these things, 
or the rest wherein your opinion concurreth 
with his against the orders of your own 
church ? 

[8.1 We should be injurious unto virtue 
itself} if we did derogate from them whom 
their industry hath made great. Two 
things of principal moment there are which 
have deservedly procured him honour 
throughout the world: the one his exceed- 
ing pains in composing the Institutions of 
Christian religion ; the other his no less in- 
dustrious travails for exposition of holy 
Scripture according unto the same Institu- 
tions. In which two things whosoever they 
were that after him bestowed their labour, 
he gained the advantage of prejudice 
against them, if they gainsayed; and of 
glory above them, if they consented. His 
writings published after the question about 
that discipline was once begun omit not any 
the least occasion of extolling the use and 
singular necessity thereof. Of what ac- 
count the Master of Sentences 53 was in the 
church of Rome, the same and more 
amongst the preachers of reformed church- 
es Calvin had purchased ; so that the per- 


note is, ‘‘ A new found discipline! who is able to 
“endure such blasphemy? You speake but in 
“jeast. Were it known that you mean as you 
“say, surely those wordes might cost you dear. 
“ But they are incident into your part, and have in 
“ that respect their safe conduct.”] 

32(Peter Lombard. A. D. 1141. See Cave, 
Hist. Lit. I. 667, and Heumann ap. Brucker. Hist. 
Phil. 1Π1. 717. ““ Fastigium summum theologie 
κε scholastic assecutus illi etati visus est, ejusque 
“ vestigiis insistere pulchrum duxit ipsius posteri- 
τς tas scholastica.”] . 


128 Disciplinarian Controversy at Heidelburgh. [PREPACE, 


fectest divines were judged they, which 
were skilfullest in Calvin's writings. His 
books almost the very canon to judge both 
doctrine and discipline by **. French 
churches, both under others abroad and at 
home in their own country, all cast accord- 
ing to that mould which Calvin had made. 
The church of Scotland in erecting the fab- 
ric of their reformation took the selfsame 
pattern. Till at length the discipline, which 
was at first so weak, that without the staff 
of their approbation, who were not subject 
unto it themselves, it had not brought oth- 
ers under subjection, began now to chal- 
lenge universal obedience **, and to enter 
into open conflict with those very churches, 
which in desperate extremity had been re- 
lievers of it. 

[9.] To one of those churches which liv- 
ed in most peaceable sort, and abounded as 
well with men for their learning in other 
professions singular, as also with divines 
whose equals were not elsewhere to be 
found, a church ordered by Gualter’s disci- 
pline, and not by that which Geneva ado- 
reth; unto this church, the church of Hei- 
delburgh, there cometh one who craving 
leave to dispute publicly defendeth with 
open disdain of their government, that “to 
“ἃ minister with his eldership power is giv- 
“en by the law of God to excommunicate 
“whomsoever, yea even kings and princes 
“themselves 35,7) Here were the seeds sown 


33 [** What should the world doe with the old 
“musty doctors? Alleage scripture, and shew it 
“alleaged in the sense that Calvin alloweth, and 
“it is of more force in any man’s defense, and to 
‘the proof of any assertion, than if ten thousand 
“ Augustines, Jeromes, Chrysostomes, Cyprians, 
“or whosoever els were brought foorth. Doe we 
‘not daily see that men are accused of heresie for 
“holding that which the fathers held, and that 
«they never are cleere, if they find not somewhat 
“in Calvin to justify themselves ?” MS. note of 
Hooker in the title page of ‘* A Christian Letter,” 
&e. 

ne Two things there are which trouble great- 
“ly these later times: one that the Church of 
‘*Rome cannot, another that Genova will not 
‘‘erre.”” MS. note of Hooker on Chr. Letter, p. 
37. 

2 [** Accidit, ut Anglus quidam, qui propter rem 
“vestiariam ex Anglia ferebatur excessisse, doc- 
“toris titulo cuperet insigniri, et de adiaphoris et 
“‘vestibus disputationem proponeret. Hane theo- 
‘Jogi admittere noluerunt, ne scilicet Anglos of- 
‘«fenderent, ....ut autem nostre res turbaren- 
“tur, pro nihilo, ut videtur, duxerunt. Quare 
“ inter alias hanc thesin proposuit ; oportere in qua- 
“vis recte constituta ecclesia hane servari procau- 
“rationem, in qua ministricwm suo delecto ad 
“‘eam rem presbyterio jus teneant, quosvis peccan- 
“tes, etiam Principes, excommunicandi.” Eras. 
tus, Pref. Thesium. The dispute occurred A. D. 
1568. But the work was not published till after 
Erastus’ death, 1589: the dispute having been 
quieted for the time by the interference of the 
Church of Zurich, and Frederic, Elector Palatine. 


of that controversy which sprang up be- 
tween Beza and Erastus about the matter 
of excommunication, whether there ought 
to be in all churches an eldership having 
power to excommunicate, and a part of that 
eldership to be of necessity certain chosen 
out from amongst the laity for that purpose. 
In which disputation they have, as to me 
it seemeth, divided very equally the truth 
between them; Beza most truly maintain- 
ing the necessity of excommunication, Eras- 
tus as truly the non-necessity of lay-elders 
to be ministers thereof. 

πὰ Amongst ourselves, there was in 
King Edward’s days some question moved 
by reason of a few men’s scrupulosity % 
touching certain things. And beyond seas, 
of them which fled in the days of Queen 
Mary, some contenting themselves abroad 
with the use of their own service-book at 
home authorized before their departure out 
of the realm, others liking better the Com- 
mon Prayer-book of the Church of Geneva 
translated, those smaller contentions before 
begun were by this means somewhat in- 
creased 87, Under the happy reign of her 
Majesty which now is, the greatest matter 
awhile contended for was the wearing of 
the cap and surplice *, till there came Ad- 


Beza replied, 1590, by his tract “" de vera Excom-. 
“‘ municatione et Christiano Presbyterio:” in the 
Preface to which he charges the publisher of Eras. 
tus’ work as follows, ‘‘ An boni et pii homines auc- 
“6 tores tibi fuerunt, ut clam ista excuderes ? ut pro 
‘‘ Londini, vel alterius in Anglia civitatis nomine, 
“Pesclavium fictitium supponeres?” And in a 
letter to Whitgift, (Strype, Whitg. ΠῚ. 302,) he 
intimates the same: and Whitgift in his reply (II. 
168.) allows it, though disclaiming all connivance 
at the publication on his own part. 

36 [See Strype, Cranm. I. 302—309. Mem. IL. 
i1.350—354. Burnet, Reform. 11. 282.—III. 
349—351. Wordsworth’s Eccl. Biog. 11. 437—_ 
440. 

37 tee Strype, Grind. 1316. Mem. II. 404— 
411. Burnet 11. 612, and especially “ Troubles at" 
 Frankfort,”"(of which book vid. Strype, An. II. 
i. 482,) in Phoenix IT. 44, &c.] ’ 

38 [In the convocation of 1562, about half of 
the lower house were for concession in these and 
one or two other points. (Strype, Ann. I. i, 499— 
506.) In 1564, complaints having been made from — 
different quarters of positive molestation given by 
the nonconformists, Archbishop Parker endeay-— 
oured to enforce conformity, but was checked by 
the interest of the Puritans with Lord Leicester; 
so that he could not chtain the royal sanction for 
‘the Advertisements" then issued, (Str. Parker, I. 
300—345. Ann. 1. ii. }25—175,) until the follow- 
ing year ; when {πον occasioned several depriva- 
tions in the diocese of London. (Parker I. 420— 
460. Grind 142—146) In 1567 this had led to 
the establishment of conventicles, (Parker I. 478. 
Grind. 168,) and more extensive reform began to 
be talked of, (Ann. I. ii. 349,) especially in 1570, 
at Cambridge, which caused Cartwright’s expul- 
sion (ibid. 372.) In 157]. a bill of alterations 
was proposed in parliament, which occasioning — 


Ch iii. 2.] 


monitions 35 directed unto the high court of 
Parliament, by men who concealing their 
names thought it glory enough to discover 
their minds and affections, which now were 
universally bent even against all the orders 
and laws, wherein this church is found un- 
conformable to the platform of Geneva *°. 
Concerning the Defender *! of which Ad- 
monitions, all that I mean to say is but this: 
there will come a time when three words ut- 


the Queen’s interference, had the effect, as it 
should seem, of preventing the adoption of the 
* Reformatio Legum Ecclesiasticarum,” which 
the archbishop at the time had thoughts of, (An. 
IL. i. 93—99. P. 11. 62, 63.)] 

39 [The rejection of Mr. Strickland’s bill above- 
mentioned, by the parliament of 1571, led to the 
immediate publication of the first ‘* Admonition 
“to the Parliament.” It was so eagerly read, 
that it went through four editions before the end 
of 1572, (Parker, II. 110, in which year Field 
and Wilcox were imprisoned for it. (Ann. II. i. 
274. Parker II. 139.)] 

40 [Bishop Cooper, Adm. to the People of Eng- 
land, p. 160, takes the following view of the grad- 
ual advance of Puritanism. “ At the beginning, 
“some learned and godly preachers, for private 
respects in themselves, made strange to wear 
“ὁ the surplice, cap, or tippet : but yet so that they 
* declared themselves to think the thing indiffer- 
“ent, and not to judge evil of such as did use 


“them.” (He seems to mean Grindal, Sandys, 
Parkhurst, Nowel, and others, 1562.) _“ Shortly 
“after rose up other,” (Sampson, Humfrey, 


Lever, Whittingham, &c.) “ defending that they 
“were not things indifferent, but distained with 
“antichristian idolatry, and therefore not to be 
“suffered in the Church. Not long after came 
* another sort,” (Cartwright, Travers, Field, &c.) 
“affirming that those matters touching apparel 
“ were but trifles, and not worthy contention in 
* the Church, but that there were greater things 
far of more weight and importance, and indeed 
touching faith and religion, and therefore meet 
to be altered in a church rightly reformed. As 
e Book of Common Prayer, the administra- 
tion of the Sacraments, the government of the 
hurch, the election of ministers, and a num- 
r of other like. Fourthly, now break out 
another sort,” (the Brownists,) ‘* earnestly affirm. 
ing, and teaching, that we have no church, 
© bishops, no ministers, no sacraments ; and 
erefore that all that love Jesus Christ ought 
ith all speed to separate themselves from our 
ongregations, because our assemblies are pro- 
lane, wicked, and antichristian. Thus have 
ou heard of four degrees for the overthrow of 
e state of the Church of England. Now 
ly of all come in these men, that make their 
“ whole direction against the living of bishops and 
“ other ecclesiastical ministers: that they should 
“have no temporal lands or jurisdiction.””} 
(Thomas Cartwright. Whitgift’s Answer to 
Admonition was sent to Parker, Oct. 21, 1572, 
Whitg. I. 86,) and replied to by T. C. early 
next year. For Whitgift was far advanced in 
Defence, June 4, 1573 (Park. II. 254:) and 


Authority requisite to guide Men’s judgment. 


129 


tered with charity and meekness shall re- 
ceive a far more blessed reward than three 
thousand volumes written with disdainful 
sharpness of wit. But the manner of men’s 
writings must not alienate our hearts from 
the truth, if it appear they have the truth; 
as the followers of the same defender do 
think he hath ; and in that persuasion they 
follow him, no otherwise than himself doth 
Calvin, Beza, and others, with the like 
persuasion that they in this cause had the 
truth. We being as fully persuaded other- 
wise, it resteth that some kind of trial be 
used to find out which part is in error. 

III. The first mean whereby nature teach- 

eth men to judge good from evil, as well in 
laws as in other things, is the 
force of their own discretion. 
Hereunto therefore St. Paul 
referreth oftentimes his own 
speech, to be considered of by οἵ that disci- 
them that heard him. “I speak pline. 
“as to them which have understanding, 
“judge ye whatI say 42.) Again afterward, 
“Judge in yourselves, is it comely that a wo- 
“man pray uncovered #3?” The exercise 
of this kind of judgment our Savior requireth 
in the Jews ‘4. In them of Berea the Scrip- 
ture commendeth 1145, Finally, whatsoever 
we do, if our own secret judgment consent 
not unto it as fit and good to be done, the 
doing of it to us is sin, although the thing 
itself be allowable. St. Paul’s rule there- 
fore generally is, “Let every man in his 
‘own mind be fully persuaded of that thing 
“which he either alloweth or doth 46.” 

[3.1 Some things are so familiar and 
plain, that truth from falsehood, and good 
from evil, is most easily discerned in them, 
even by men of no deep capacity. And of 
that nature, for the most part, are things 
absolutely unto all men’s salvation necessa- 
ry, either to be held or denied, either to be 
done or avoided. For which cause St. Au- 
gustine “7 acknowledgeth, that they are not 
only set down, but also plainly set down in 
Scripture; so that he which heareth or 
readeth may without any great difficulty 
understand. Other things also there are 
belonging (though in a lower degree of 
importance) unto the offices of Christian 
men: which, because they are more ob- 
scure, more intricate and hard to be judged 


By what 

means 80 ma- 
ny of the peo- 
ple are trained 
unto the liking 


42 1 Cor. x. 15. 

43 [bid. xi. 13. 

44 Luke xii. 56, 57. 

45 Acts xvii. 11. 

46 Rom. xiv. 5, 

47 De peccator. merit. et remiss. t. x. p. 59, 
where after mentioning a certain obscure subject, 
he adds, ‘* Credo, quod etiam hine divinorum elo- 
κε quiorum clarissifna auctoritas esset, si homo id 
‘sine dispendio promisse salutis ignorare non 
κι posset.” And t. x. p. 71, the marginal note is, 
“ Scriptura: clare in his que ad salutum neces- 
“ sari sunt.” 


180 


of, therefore God hath appointed some to 
spend their whole time principally in the 
study of things divine, to the end that in 
these more doubtful cases their understand- 
ing might be a light to direct others. 


“soul be? (saith the grand physician 48) 


“like unto bodily sight, not of equal sharp- | 


“ness in all, what can be more convenient 


“than that, even as the dark-sighted man is | 


“ directed by the clear about things visible ; 
“ so likewise in matters of deeper discourse 
“the wise in heart do shew the simple 
“ where his way lieth?” In our doubtful 
cases of law, what man is there who seeth 


not how requisite it is that professors of | 
So) 
And 


skill in that faculty be our directors? 
it is in all other kinds of knowledge. 
even in this kind likewise the Lord hath 
himself appcinted, that “the priests lips 
“ should preserve knowledge, and that oth- 
“ er men shouldseek the truth at his mouth, 
* because he is the messenger of the Lord 
“of hosts 3.) Gregory Naziazen, offend- 
edatthe people’s too great presumption in 
controlling the judgment of them to whom 
in such cases they should have rather sub- 
mitted their own, seeketh by earnest en- 
treaty to stay them within their bounds: 
“ Presume not ye that are sheep to make 
“yourselves guides of them that should 
“ guide you ; neither seek ye to overskip 
“ the fold which they about you have pitch- 
“ed. It sufficeth for your part, if ye can 
“well frame yourselves to be ordered. 
“ Take not upon you to judge your judges, 
“nor to make them subject to your laws 
“ who should be a law to you; for God is 
“not a God of sedition and confusion, but of 
order and of peace °°.” 

[3.1 But ye will say that if the guides of 
the people be blind, the common sort of 
men must not close up their own eyes and 
be led by the conduct of such: if the 
priest be “ partial in the law %,” the flock 
must not therefore depart from the ways of 

48 Galen. de opt. docen. gen. [Ei δ᾽ ἔστι μὲν 
ὥοπερ ὄφθαλμος τῳ σώματι, τοιοῦτος ἐν Tn ψυχη vods, 
od μὴν ἅπασι γε ὁμοίως ὀξὺς, ἐγχωρεῖ καθάπερ βλέ- 
πων ὀξύτερον ἐπάγει πρὸς τὸ θέαμα τὸν ἀμβλύτερον 
dpGrvra, κατὰ τὸν αὐτὸν τρόπον καὶ ἐπὶ τῶν νοημάτων, 
ὑπὸ τῶν φθασάντων ἰδεῖν ἐναργῶς τὸ νοητὸν ἐπάγεσ- 
θαι πρὸς τὴν θέασιν αὐτῆς τὸν ἀμβλύτατον. es 
ἀμβλύτερον ΥἿΕΣ i. Ρ. 8. Basil, 1538. 

49 Mal. ii. 7. 

50 Greg. Nazian. Orat. qua se excusat. [p. 37, of 
Muscuilus’s Latin Version, Basil, 1550, or Opp. t. 
i. p. 154. Paris, 1609. Ta πρόβατα μὴ ποιμαίνετε 
τοὺς ποιμενάς, μηδὲ ὑπὲρ τοὺς ἑαυτῶν ὅρους éraipec- 
Oe ἀρκεῖ γὰρ ὑμῖν, ἂν καλῶς ποιμαίνησθε' τὴ κρίνετε 
τοὺς κριτὰς, μηδὲ νομοθετεῖτε τοῖς νομύθεταις. Οὐ 
γὰρ ἔστι Θεὸς ἀκαταστασίας καὶ ἁταξὶας, ἀλλ᾽ εἰρήνης 
καὶ ταξέως. The second clause is in the Latin, “ ne- 
“ qne super terminos eorum elevemini :” from which 
evidently Hooker translated,] 

51 Matt. xv. 14. 

52 Mal. ii. 9. 


Authority requisite to guide in matters of Discipline. 


“ If Ϊ 
“ the understanding, power or faculty of the | 


[Prerace, 


‘sincere truth, and in simplicity yield to be 
followers of him for his place sake and office 
over them. Which thing though in itself 
most true, is in your defence notwithstand- 
ing weak: because the matter wherein ye 
think that ye see, and imagine that your 
| ways are sincere, is of far deeper considera- 
tion than any one amongst five hundred of 
youconceiveth. Letthe vulgar sortamongst 
you know, that there is not the least branch 
of the cause wherein they are so resolute, 
but that to the trial of it a great deal more 
appertaineth than their conceit doth reach 
unto. Iwritenot this indisgrace of the sim- 
plest that way given, but I would gladly 
they knew the nature of that cause where- 
in they think themselves thoroughly instruct- 
ed and are not; by means whereof they dai- 
ly run themselves, without feeling their own 
hazard,upon the dint of the apostles’ sen- 
tence against “evil speakers as touching 
“ things wherein they are ignorant®’.” τ 
[4.1 If it be granted a thing unlawful for 
private men, not called into public consul- 
tation, to dispute which is the best state of 
civil polity ®4, (with a desire of bringing in 
some other kind, than that under which 
they already live, for of such disputes I 
take it his meaning was;) if it be a thing 
confessed, that of such questions they. can- 
not determine without rashness, inasmuch 
as a great part of them consisteth in spe- 
cial circumstances, and for one kind as” 
many reasons may be brought as for an- 
other ; is there any reason in the world, 
why they should better judge what kind of 
regiment ecclesiastical 1s the fittest? For 
in the civil state more insight, and in those 
affairs more experience a great deal must 
needs be granted them, than in this they 
can possibly have. When they which write 
in defence of your discipline and commend 
it unto the Highest not in the least cunning 
manner, are forced notwithstanding to ac- 
knowledge, “ that with whom the truth is 
“they know not®,” they are not certain; 
what certainty or knowledge can the multi- 
tude have thereof ? 
[5.] Weigh what doth move the common 
sort so much to favour this innovation, and 
it shall soon appear unto you, that the force 
of particular reasons which for your seve- 


53 Jude 10 : 2 Pet. ii. 12. 
54Calvin. Instit. lib. iv. eap. xx. § 8. [* Sane 
* yaide otiosum esset, quis potissimus sit polities 
“ in eo quo vivunt loco futurus status, a privatis 
“ hominibus disputari: quibus de constituenda re 
* aliqua publica deliberare non licet.”) 
55'The Author of the Petition directed to her 
Majesty, p. 3.[‘ I do not now write either to pull » 
| «« down bishopries, or erect presbyteries. With — 
“whom the truth is I will not determine, for I 
“ know not. What seemeth most probable and — 
“ true to me, that I know. How the truth should © 
“ come to light, that is the question.” This writer — 
was Penry. Baner. Surv. 342.] 


Ch. iii. 6—9.] 


ral opinions 


Puritanisin why popular. 


131 


are alleged is a thing! judged wise above others: whereas in truth 


whereof the multitude never did nor could | unto the form even of Jewish government, 
so consider as to be therewith wholly car-| which the Lord himself 


| 


ried; but certain general inducements are 
used to make saleable your cause in gross ; 
and when once men have cast a fancy to- 
wards it, any slight declaration of special- 
ties will serve to lead forward men’s inclin- 
-able and prepared minds. 

[6.] The method of winning the people’s 
affection unto a general liking of the “ cause” 
(for so ye term it) hath been this. First, 
in the hearing of the multitude, the faults 
especially of higher callings are ripped up 
with marvellous exceeding severity and 
sharpness of reproof®*; which being often- 

‘times done begetteth a great good opinion 
‘of integrity, zeal, and holiness, to such con- 
stant reprovers of sin, as by likelihood 
would never be so much offended at that 
which is evil, unless themselves were sin- 

larly good. 

_ [7.] The next thing hereunto is, to im- 
pute all faults and corruptions, wherewith 

_ the world aboundeth, unto the kind of 
ecclesiastical government established 5”. 
Wherein, as before by reproving faults they 
purchased unto themselves with the multi- 
tude a name to be virtuous; so by finding 
out this kind of cause they obtain to be 


56 [* A certain wniter for reformation .. . . writeth 
““of noblemen and gentlemen... . ‘ Whercof 
τ πε came,’ saith he, ‘this division of such persona- 

“ges from others, secing all men came of one 
*“man and one woman? Was it for their lusty 
“hawking and hunting ? for their nimble dicing, 
“and cunning carding? for their singing and 
» “ dancing ? for their open bragging and swearing 7 
“ for their false fleering and flattering ? for their 


* subtle killing and stealing ? for their cruel polling 
“and pilling, &c. No, no, there was no suc 
“thing” You would be glad then, I am sure, 
“know what thing it was: indeed the same an- 

-** thor doth not conceal it: in effect it is (hoxgh 

it be delivered in better words) viz. that their 

“rebellion and treason against their governors pro- 

“cured them that prerogative with the people 
* Because,’ saith he, ‘ they revenged and deliver- 

τ ed the oppressed people out of the hands of their 

governors who abused their authority, and wick- 

“ edly, cruelly, and tyrannously ruled over them ; 
the people of a grateful and thankful mind gave 
them that estimation and honour.” Baner. Sur. 

?p 7, quoting “ A Treatise of Obedience,” p. 114, 
of which treatise, see Strype, An. I. i. 182, 185. 

it was written by Chr. Goodman against Q. Mary, 
and published at Geneva, 1558, with a recomen- 
ry preface by Whittingham.] 

51“ The necessity of the thing is many ways 
“apparent, both in that it hath so plentiful war- 

rant from God’s own word .... and also in that 

the gospel can take no root, nor have any free 

passage, for want of it: and the greatness of 
your fault appeareth by this ; that in so doin 

: AES, 

are the cause of all the ignorance, atheism, 

schisms, treasons, popery, and iness, that 

to be found in this land.” . to 
Discipline.] 


(they all confess) 
did establish, with like show of reason they 
might impute those faults which the proph- 
ets condemn in the governors of that com- 
monwealth, as to the English kind of regi- 
ment ecclesiastical, (whereof also God him- 
self though in another sort is author,) the 
stains and blemishes found in our state; 
which springing from the root of human 
frailty and corruption, not only are, but have 
been always more or less, yea and (for an 
thing we know to the contrary) will be til 
the world’s end complained of, what form 
of government soever take place. 

[8.1] Having gotten thus much sway in 
the hearts of men, a third step is to propose 
their own form of church-government, as 
the only sovereign remedy of all evils; and 
to adorn it with all the glorious titles that 
may be. And the nature, as of men that 
have sick bodies, so likewise of the people 
in the crazedness of their minds possessed 
with dislike and discontentment at things 
present, is to imagine that any thing, the 
virtue whereof they hear commended, would 
help them ; but that most, which they least 
have tried. 

[9.] The fourth degree of inducement is 
by fashioning the very notions and conceits 
of men’s minds in such sort, that when they 
read the Scripture, they may think that 
every thing soundeth towards the advance- 
ment of that discipline, and to the utter dis- 
grace of the contrary. Pythagoras, by bring- 
ing up his scholars in the speculative knowl- 
edge of numbers, made their conceits therein 
so strong, that when they came to the con- 
templation of things natural, they imagined 
that in every particular thing they even be- 
held as it were with their eyes, how the 
elements of number gave essence and being 
to the works of nature: a thing in reason 
impossible ; which notwithstanding, through 
their misfashioned preconceit, appeared 
unto them no less certain, than if nature had 
rritten it in the very foreheads of all the 
creatures of God 58. When they of the 
“Family of Love” have it once in their 


53 Arist. Metaph. lib. i. cap. 5. [“ It is no hard 
“thing for a man that hath wit, and is strongly 
“ἐ possest of an opinion, and resolute to maintain 
“jt, to find some places of scripture, which by good 
“ handling will be woed to cast a favourable coun 

“tenance upon it. Pythagoras’ Schollers having 
‘been bred up in the doctrine of numbers, when 
“afterward they diverted upon the studies of na- 
“ture, fancied in themselves somewhat in natural 
“ bodies like unto numbers, and thereupon fell into 
“a conceit that numbers were the principles of 
“them. So fares it with him that to the reading 
“ of Scripture comes fore-possest with some opin- 
“jon.” Hales’s Golden Remains, p. 4, ed. 1658. See 
Diog. Laert. lib. viii. p. 220, ed. Pearson; Brucker, 
Hist. Phil. I. 1045, &c.] 


132 


heads, that Christ doth not signify any one 
person, but a quality whereof many are 
partakers; that to be “raised” is nothing 
else but to be regenerated, or endued with 
the said quality; and that when separation 
of them which have it from them which have 
it not is here made, this is “jadgment:” 
how plainly do they imagine that the 
Scripture every where speaketh in the fa- 
vour of that sect®?? And assuredly, the 


59(The Family of Love, or Familists, as they 
are sometimes called, originated with Henry Nich- 
olas of Amsterdam, and afterwards of Embden, 
about the rniddle of the 16th century : and may be 
considered as a kind of offshoot from the German 
Anabaptists. For their progress in England see 
Strype, Ann. II. i. 556, 11. 282. Grindal, 383, 
Whitg. I. 421, TIL. 158. Christopher Vitel, a joiner 
of Colchester, was one of their chief propagandists 
here. See “ The displaying of an horrible sect of 
‘gross and wicked heretics, naming themselves 
“the Family of Love ; with the lives of the au- 
“thors, ὅσο. by J. R.” (John Rogers.) 1578, Lon- 
“don.” ‘This writer says that H. N. had then as 
many as 1000 followers in England. From the 
number of their tracts, (he quotes about a dozen,) 
and from the attention which they appear to have 
attracted at the time, he would seem to have 
much underrated their numbers. Vitel replied to 
this pamphlet, and Rogers rejomed in 1579. 
(Both his pamphlets are in Bp. Atterbury’s collec- 
tion, in the library of Christ Church, Oxford, E. 
522, 525.) ‘The same year an elaborate and schol- 
arlike “* Confuiation of certain monstrous and hor- 
“ rible heresies taught by H. N.” was published by 
J. Knewstubs, of Cambridge, afterwards one of the 
representatives of the Puritan party at the Hamp- 
ton-court conference. He states, p. 32, “ By the 
® doctrine of H. N., Christ is no one man but an 
‘estate and condition in man, common unto so 
many as have [50] received his doctrine that 
“they are grown thereby to perfection.” And, p. 
36, “ H. N. his Christ is not God, but an affection 
“or disposition in man, which, if it were good, 
“ were yet no more but godliness, not God him- 
“ self’ Which statements he abundantly con- 
firms by quotations from various tracts, but refers 
to one which he had not seen, as being reported to 
contain the fullest developement of the new doc- 
trine. That work is “‘ An Introduction to the holy 
« understanding of the Glass of Righteousness ; set 
“ forth by H. NP No printer’s name nor date is 
given. ‘The following passage may be taken as a 
fair specimen of it. c. 5. N®% 28.) “ Behold, this 
“same holy being of God is the true life of the 
“ΠῚ Ghost, which heretofore God wrought 
“ among his people [5180], and likewise among the 
“Gentiles that feared his name....29. This 
“‘ same being of God is indeed the right foot of the 
“ soul. and bread of life, and is descended unto us 
* from heaven for a life to the man: and was here- 
* tofore broken and distributed to the people of Is- 
“ rael and the disciples of Christ, to feed on in their 
“souls....31. This same bread which is given 
“ unto them is the true meat offering of Christ, viz. 
“His Body: and this cup which is poured forth 
“unto them is the true shedding of ΠῚ 5 Blood, the 
* which is the outflowing of the holy word or Spirit 
“ of Chnist upon all believers of Christ, to everlast- 
“ing life.... 33. 


Perversion of Scripture. 


Behold, that same bread or | 


[PRerace. 


very cause which maketh the simple and 
ignorant to think they even see how the 
word of God runneth currently on your 
side, is, that their minds are forestalled and 
their conceits perverted beforehand, by be- 
ing taught, that an “elder” doth signify a 
layman admitted only to the office or rule ~ 
of government in the Church; a “doctor,” 
one which may only teach, and neither 
preach nor administer the Sacraments; a 
“deacon,” one which hath charge of the 
alms-box, and of nothing else: that the 
“sceptre,” the “rod,” the “throne” and 
“kingdom” of Christ, are a form of regi- 
ment, only by pastors, elders, doctors, and 
deacons *°; that by mystical resemblance 


“ Body of Christ is the Word that became flesh 
“ and it dwelt among them....34. And ihe same 
“is the New Testament, which God in those days 
“ made and appointed with His people.” Compare 
c. 18, N%° 16, &c. And ec. 22, 30. * Unto all that 
“believed was the resurrection from the dead, and 
“ everlasting life, witnessed and promised through 
*«* Jesus Christ. In sure and firm hope whereof the 
‘upright believers have rested in the Lord Jesus 
« Christ, till the appearing of His coming, which is 
“now, in this day of the Love revealed, out of the 
“heavenly Being. With which Jesus Christ the 
« former believers of Christ, who were fallen asleep, 
“ rested, or died in Him, are now also manifested 
“in glory. For Christ in the appearing of his 
“ coming raiseth his deceased from the dead, to the 
“intent they should reign with Him over all his 
enemies, and condemneth all the ungodly who 
“have not liked of him.” 

“J remember,” (says Strype, Ann. II. i. 561, 
writing in 1725,) “ a great admirer of this sect, 
“‘ within less than twenty years ago, told me, that 
‘there was then but one of the Family of Love 
“alive, and he an old man.” But their principles, 
unfortunately, were not extinct. “1 have now be- 
“ fore me the works, (or part of them,) of H 
“ Nicholas, the Father of the Family of Love: 
“ they were given to a friend of mine by a Qua- 
“ker, with this encomium: that he believed he 
“ would not find one word amiss, or one superflu- 
* ous, in the whole book, and commended it, as 
“an excellent piece. It is not unlikely that he 
“ took it for a Quaker book; for there is not his 
“name at length, only H. N. to it; and it has 
“ quite through the Quaker phyz and mien, that 
“twins are not more alike. And though he di- 
“ rects it, To the Family of Love, yet an ignorant 
* Quaker might take that for his own family, and 
“ apply it to the Quakers.” Leslie’s Works, II. 
609, ed. 1721. 

60 [“ Having occasion to talk upon a time with 
“an artisan of Kingston, about his refusal, after 
“the purest fashion, to be examined upon his 
‘ oath, because I saw how peart he was, and rapt 
“ out text upon text (full ignorantly, God know- — 


a 


« eth,) I was so bold as to examine him in the se- 


“ cond petition of the Lord’s Prayer, dened 
“of hima what he thought was meant by this word, — 
“ἐς kingdom,’ therem mentioned. Whereunto he 
“ made in effect this answer, without any stag-— 
“ gering : § We pray,’ saith he, ‘ that our heayen- 
“ly Father would at the last grant unto us, that 
“‘ we mnight have pastors, doctors, elders, and dea- 


Ch. iii. 10—13.] 


Mount Sion and Jerusalem are the churches 
which admit, Samaria and Babylon the 
churches which oppugn the same form of 
regiment. And in like sort they are taught 
to apply all things spoken of repairing the 
walls and decayed parts of the city and 
temple of God, by Esdras, Nehemias, 
and the rest®!; as if purposely the Holy 
Ghost had therein meant to foresignify, what 
the authors of Admonitions to the Parlia- 
ment, of Supplications to the Council, of 
Petitions to her Majesty, and of such other- 
like writs, should either do or suffer in be- 
half of this their cause. 

[10.] From hence they proceed to a 
higher point, which is the persuading of 
men credulous and over-capable of such 
pleasing errors, that it is the special illumi- 
nation of the Holy Ghost, whereby they 
discern those things in the word, which oth- 
ers reading yet discern them not. “ Dear- 
ly beloved,” saith St.John, “ give not credit 
“unto every spirit ®.” There are but two 
ways whereby the Spirit leadeth men into 
all truth; the one extraordinary, the other 
common ; the one belonging but unto some 
few, the other extending itself unto all that 
are of God; the one, that which we call by 
a special divine excellency Revelation, the 
other Reason. If the Spirit by such reve- 
lation have discovered unto them the secrets 
of that discipline out of Scripture, they must 
profess themselves to be all (even men, wo- 
men, and children) Prophets. Orif reason 
be the hand which the Spirit hath led them 
by; forasmuch as persuasions grounded 
upon reason are either weaker or stronger 
according to the foree of those reasons 
whereupon the same are grounded, they 
must every of them from the greatest to the 
least be able for every several article to 
shew some special reason as strong as their 

ersuasion therein is earnest. Otherwise 

ow can it be but that some other sinews 
there are from which that overplus of 
strength in persuasion doth arise? Most 
sure it is, that when’ men’s affections do 
frame their opinions, they are in defence 
of error more earnest a great deal, than (for 
the most part) sound believers in the main- 
tenance of truth apprehended according to 
the nature of that evidence which scripture 
yieldeth: which being in some things plain, 
as in the apppcipies of Christian doctrine ; 
in some things as in these matters of dis- 
cipline, more dark and doubtful; frameth 
correspondently that inward assent which 
God’s most gracious Spirit worketh by it 
as by his effectual instrument. It is not 


‘therefore the fervent earnestness of their 
? 
“cons in every parish, and so be governed by 
* such elderships as Christ’s holy discipline doth 
™ require. ” Bancroft, Survey, &c. c. 31.] 
τ 61 (T. GC. Preface to 2d Reply, fol. 1. 2.] 

62 ] John iv. 1. 


Claim of special Illumination. 


133 


persuasion, but the soundness of those rea- 
sons whereupon the same is built, which 
must declare their opinions in these things 
to have been wrought by the Holy Ghost, 
and not by the fraud of that evil spirit, which 
is even in his illusions strong 8, 

[11.] After that the fancy of the common 
sort hath once thoroughly apprehended the 
Spirit to be author of their persuasions con- 
cerning discipline ; then is instilled into their 
hearts, that the same Spirit leading men 
into this opinion doth thereby seal them to 
be God’s children: and that, as the state 
of the times now standeth, the most special 
token to know them that are God’s own 
from others, is an earnest affection that 
way. This hath bred high terms of sepa- 
ration between such and the rest of the 
world ; whereby the one sort are named 
The brethren, The godly, and so forth; the 
other, worldlings, time-servers, pleasers of 
men not of God, with such like δ΄, 

[12.] From hence, they are easily drawn 
on to think it exceeding necessary, for fear 
of quenching that good Spirit, to use all 
means whereby the same may be both 
strengthened in themselves, and made man- 
ifest unto others. This maketh them dili- 
gent hearers of such as are known that way 
to incline ; this maketh them eager to take 
and to seek all occasions of secret confer- 
ence with such; this maketh them glad to 
use such as counsellors and directors in all 
their dealings which are of weight, as con- 
tracts, testaments, and the like; this maketh 
them, through an unweariable desire of re- 
ceiving instruction from the masters of that 
company, to cast off the care of those very 
affairs which do most concern their estate, 
and to think that then they are like unto 
Mary, commendable for making choice of 
the ῬῊΞ part. Finally, this is it which 
maketh them willing to charge, yea, often- 
times even to overcharge themselves, for 
such men’s sustenance and relief, lest their 
zeal to the cause should any way be un- 
witnessed. For what is it which poor be- 
guiled souls will not do through so power- 
ful incitements ? 

[13.] In which respect it is also noted, 
that most labour hath been bestowed to 
win and retain towards this cause them 
whose judgments are commonly weakest 
by reason of their sex ®. And although 


63 2 Thess. ii. 11. 

64 [The 22d art. of Charge against Cartwright 
in 1590 is, “ That from time to time, μερίς, ΓΜ 
‘abode in Warwick, by his practice and dealing, 
“ he hath nourished a faction, and heartburning of 
“one inhabitant there against another, severing 
“them in his own and his followers’ speeches, by 
“the names of The godly, or Brethren favouring 
“ sincerity, and The profane.” Fuller, C. H. b. 
ix. p. 200.] 

65 [For example: a copy of the Admonition to 
the Parliament, in the hbrary of Christ Church, 


184 Female Agency. Puritanism why popular. [Prerack, 
not “women loden with sins °°,” as the| [14.] But be they women or be they men, 


apostle Saint Paul speaketh, but (as we | if once they have tasted of that cup, let any 


verily esteem of them for the most part) 
women propense and inclinable to holiness 
be otherwise edified in good things, rather 
than carried away as captives into any kind 
of sin and evil, by such as enter into their 
houses with purpose to plant there a zeal 
and a love towards this kind of discipline: 
yet some occasion is hereby ministered for 
men to think, that if the cause which is thus 
furthered did gain by the soundness of 
proof whereupon it doth build itself, it 
would not most busily endeavour to prevail 
where least ability of judgment is: and 
therefore, that this so eminent industry in 
making proselytes more of that sex than 
of the other groweth, for that they are 
deemed apter to serve as instruments and 
helps in the cause. Apter they are through 
the eagerness of their affection, that maketh 
them which way soever they take, diligent 
in drawing their husbands, children, serv- 
ants, friends and allies the same way ; apt- 
er through that natural inclination unto pity, 
which breedeth in them a greater readiness 
than in men to be bountiful towards their 
preachers who suffer want; apter through 
sundry opportunities, which they especially 
have, to procure encouragements for their 
brethren ; finally, apter through a singular 
delight which they take in giving very large 
and particular intelligence, how all near 
about them stand affected as concerning 
the same cause. 


Oxford, has the following lines in MS. in the 
blank leaf at the beginning : 


To Mrs. Catesbie my very frende. 
Read and peruse this lytle booke 
with prayer to the Lorde 
That all may yelde that therein looke 
to truthe with one accorde. 
Whiche thoughe our troubles it hathe wrought 
it shall prevayle at laste, 
And utterly confounde God’s foes 
with his confoundinge blaste. Ρ 
As Popé hath falne, so must all popes, 
and popelinges every one, 
So muste his lawes whereby he rulde, 
and God’s worde stand alone. 
Whiche is the scepter of the might 
of Christe our Lorde and Kynge, 
To whiche we must subject of right 
ourselves, and everye thinge. 


Yors in the Lorde, 
Io. Feilde. 


Field is mentioned by Archb. Bancroft (Survey, 
&c. p. 42.) as one of the first planners of the Ad- 
monition. He was imprisoned the year it came 
out, (1572,) according to Strype, Ann. IT. i. 275,) 
for presenting a copy of it to the parliament. 
Bishop Sandys complained that when Field was 
in Newgate the people resorted to him “ as in po- 
“pery they were wont to run on pilgrimage.” 
(Strype, Parker, II. 268.) He was a leader of the 
secret Puritan synod in 1580: and is constantly 
mentioned as one of the most busy and important 
among them. 

See also Clarendon’s Hist. of the Reb. I. 177, 
Oxtord, 1819.] 

86 2 Tim. iii. 6. 


man of contrary opinion open his mouth to 
persuade them, they close up their ears, his 
reasons they weigh not, all is answered 
with rehearsal of the words of John, “* We 
“are of God; he that knoweth God hear- 
“eth us ®7 as for the rest, ye are of the 
“world; for this world’s pomp and vanity 
“itis that ye speak, and the world, whose 
“ve are, heareth you.” Which cloak sit- 
teth no less fit on the back of their cause, 
than of the Anabaptists, when the dignity, 
authority and honour of God’s magistrate is 
upheld against them. Shew these eager- 
lv-affected men their inability to judge of 
such matters: their answer is, “God hath 
“chosen the simple ®.” Convince them of 
folly, and that so plainly, that very children 
upbraid them with it; they have their buck- 
lers of like defence: “ Christ’s own apostle 
“was accounted mad: the best men ever- 
“more by the sentence of the world have 
“been judged to be out of their right 
minds 89. 

{15.] When instruction doth them no 
good, let them feel but the least degree of 
most mercifully-tempered severity , they 
fasten on the head of the Lord’s vicege- 
rents here on earth whatsoever they any 
where find uttered against the cruelty of 
bloodthirsty men, and to themselves the 
draw all the sentences which scripture ha 
in the favour of innocency persecuted for 
the truth; yea, they are of their due and 
deserved sufferings no less proud, than 
those ancient disturbers to whom Saint Au- 
gustine writeth, saying ™: “ Martyrs right- 
“ly so named are they not which suffer for 


67 1 John iv. 6. 

68 1 Cor. i. 27. 

69 Acts xxvi. 24. Sap. v. 4. “ We fools thought 
“his life madness.”. Mere. Tris. ad /&sculap. 
[lib. xv. fol. 43.] Οἱ ἐν γνώσει ὄντες οὔτε Tots πολ- 
λοῖς ἀρέσκουσι, οὔτε οἱ πολλοὶ αὐτοῖς" μεμηνέναι δὲ δο.. 
κοῦσι, καὶ γέλωτα ὀφλισκάνουσι. Vide Lactant. de 
Justit. lib. v. cap. 16. - 

τὸ (This was written before either of the execu- 
tions which took place in Queen Elizabeth’s rei 
for disturbances on puritanical grounds. Te 
Hooker's book was sent to Lord Burghley, March 
13, 1592, (Strype, Whitg. III. 300,) Barrow and 
Greenwood were condemned, March 23, (ib. II. 
186,) Penry in May (ib. 176.) Udall who had 
been convicted was pardoned, at Whitgift’s inter- 
cession, June 1592, (ib. 102.)] 

τι Aug. Ep. 50. [al. 185, ὁ. 9. t. 11. 648. Veri 
τε martyres illi sunt, de quibus Dominus ait, Beati 
“qui persecutionem patiuntur propter justitiant. 
“Non ergo qui propter iniquitatem, et propter 
* Christiane unitatis impiam divisionem, sed qui 
‘‘ propter justitiam persecutionem patiuntur, hi 
““martyres veri sunt. Nam et Agar passa est 
“ persecutionem a Sara, et illa erat sancta que 
* faciebat, illa iniqua que patiebatur. Et ipse 
‘“ Dominus cum latronibus crucifixus est : sed quos 
‘ passio jungebat, causa separabat.”] 


Ch. iv. 1, 2.] 


“their disorder, and for the ungodly breach 
“they have made of Christian unity, but 
“which for righteousness’ sake are persecu- 
“ted. For Agar also suffered persecution 
at the hands of Sarah, wherein, she which 
“did impose was holy, and she unrighteous 
“which did bear the burden. In like sort, 
“ with thieves was the Lerd himself cruci- 
“ fied ; but they, who were matched in the 
“nain which they suffered 7, were in the 
* cause of their sufferings disjoined.”... “If 
* that must needs be the true church which 
“doth endure persecution, and not that 
“which persecuteth, let them ask of the 
“apostle what church Sarah did represent, 
“ when she held her maid in affliction. For 
“even our mother which is free, the Heav- 
“enly Jerusalem, that is to say, the true 
“Church of God, was, as he doth affirm, 
“ prefigured in that very woman by whom 
“the bondmaid was so sharply handled. 
“ Although, if all things be thoroughly 
“scanned, she did in truth more persecute 
® Sarah by proud resistance, than Sarah 
“her by severity of punishment.” 

[16.] These are the paths wherein ye 
have waiked that are of the ordinary sort 
of men; these are the very steps ye have 
trodden, and the manifest degrees whereby 
ye are of your guides and directors trained 
up in that school ; a custom of inuring your 
ears with reproof of faults, especially in 

our governors; an use to attribute those 
aults to the kind of spiritual regiment un- 
der which ye live; boldness in warranting 
the force of their discipline for the cure of 
all such evils; a‘slight of framing your con- 
ceits to imagine that Scripture every where 
favoureth that discipline; persuasion that 
the cause why ye find it in Scripture is the 
illumination of the Spirit, that the same 
Spirit is a seal unto you of your nearness 
unto God, that ye are by all means to nour- 
ish and witness it in yourselves, and to 
strengthen onevery side your minds against 
whatsoever might be of force to withdraw 
you from it. : 

IV. Wherefore to come unto you whose 

judgment is a lantern of direction for all the 
rest, you that frame thus the 
people’s hearts, not altogether 
(as 1 willingly persuade my- 
self) of a politic intent or pur- 
pose, but yourselves being first 
overborne with the weight of 
greater men’s judgments: on 


What hath 
caused so 
many of the 
learneder sort 
to approve the 
same disci- 
pline. 


® [Ibid. δ. 11.“ Si Ecelesia vera ipsa est que 
“ persecutionem patitur, non que facit ; querant 
“ab Apostolo, quam Ecclesiam significabat Sara, 
* quando persecutionem faciebat ancille. Libe- 
“ram quippe matrem nostram, cwlestem Jerusa- 
“lem, id est veram Dei Ecclesiam, in illa mu- 
“Jiere dicit fuisse figuratam, que affligebat an- 
“cillam. Si autem melius discutiamus, magis 
* jlla persequebatur Saram superbiendo, quam illam 
* Sara coercendo.] 


Challenge to the learned among the Puritans. 


135 


your shoulders is laid the burden of uphold- 
ing the cause by argument. For which 
purpose sentences out of the word of God 
ye allege divers: but so, that when the 
same are discussed, thus it always in a 
manner falleth out, that what things by 
virtue thereof ye urge upon us as altogeth- 
er necessary, are found.to be thence col- 
lected only by poor and marvellous slight 
conjectures. I need not give instance in 
any one sentence so alleged, for that I 
think the instance in any alleged otherwise 
a thing not easy to be given. A very 
strange thing sure it were, that such a dis- 
cipline as ye speak of should be taught by 
Christ and his apostles in the word of God, 
and no church ever have found it out, nor 
received it till this present time ™; contra- 
riwise, the government against which ye 
bend yourselves be observed every where 
throughout all generations and ages of the 
Christian world, no church ever perceiving 
the word of God to be against it. We re- 
quire you to find out but one church upon 
the face of the whole earth, that hath been 
ordered by your discipline, or hath not been 
ordered by ours, that is to say, by episco- 
pal regiment, sithence the time that the 
blessed Apostles were here conversant. 
[2.] Many things out of antiquity ye 
bring, as if the purest times of the Church 
had observed the selfsame orders which 
you require; and as though your desire 
were that the churches of old should be 
patterns for us to follow, and even glasses, 
wherein we might see the practice of that 
which by you is gathered out of Scripture. 
But the truth is, ye mean nothing less. All 
this is done for fashion’s sake only: for ye 
complain of it as of an injury, that men 
should be willed to seek for examples and 
patterns of government in any of those 
times that have been before7*. Ye plainly 
hold, that from the very Apostles’ time till 
this present age, wherein yourselves imag- 
ine ye have found out a right pattern of 
sound discipline, there never was any time 
safe to be followed. Which thing ye thus 
endeavour to prove. “Out οἵδ Egesippus” 


73 [Bancroft, Sermon at St. Paul’s Cross, 9 Feb. 

1588, p- 10, 11, has the same affirmation and chal- 
lenge almost in the same words. “ A very strange 
“matter if it were true, that Christ should ereet ἃ 
“ form of government for the ruling of his Chureh,, 
« to continue from his departure out of the world 
“until his coming again ; and that. the same 
« should never be once thought of or put in prae- 
“ tice for the space of 1500 years: or at the least 
*< (to take them at their best) that the government 
“and kingdom of Chnst should then be over- 
“ thrown, when by all men’s confessions the divi- 
nity of his Person, the virtue of his Priesthood, 
“ the power of his office as He is a Prophet, and 
“ the honour of his kingly Authority was so godly, 
“ 50 learnedly, and so mightily established”) 

τι 'T. C. lib. i. p. 97. 

75 (Id. ibid, and 11. 507—511.] 


136 


ye say that “ Kusebius” writeth,” how ale 
though “as long as the Apostles lived the 
“Church did remain a pure virgin, yet af- 
“ter the death of the Apostles, and after 
“they were once gone whom God vouchsaf- 
“ed to make hearers of the divine wisdom 
“ with theirown ears, the placing of wicked 
“error began to come into the Church. 
“Clement also in a certain place, to con- 
“firm that there was corruption of doctrine 
“immediately after the Apostles’ time, al- 
“Jegeth the proverb, ‘That there are few 
“sons like their fathers.’ Socrates saith 
“of the churches of Rome and Alexan 
“ dria 78, the most famous churches in the 
“ Apostles’ times, that about the year 420, the 
“Roman and Alexandrian bishops, leav- 
“ing the sacred function, were degenerate 
“to a secular rule or dominion’®.” Here- 
upon ye conclude, that it is not safe to fetch 
our government from any other than the 
Apostles’ times. 

[3.] Wherein by the way it may be no- 
ted that in proposing the Apostles’ times as 
a pattern for the Church to follow, though 
the desire of you all be one, the drift and 
purpose of you all is not one. The chiefest 
thing which lay-reformers yawn for is, that 
the clergy may through conformity in state 
and condition be apostolical, poor as the 
Apostles of Christ were poor. In which 
one circumstance if they imagine so great 
perfection, they must think that church 
which hath such store of mendicant friars, 
a church in that respect most happy. Were 
it for the glory of God, and the good of his 
Church indeed that the clergy should be 
left even as bare as the Apostles when they 
had neither staff nor scrip; that God, which 
should lay upon them the condition of his 
Apostles, would I hope endue them with 
the selfsame affection which was in that 
holy Apostle, whose words concerning his 
own right virtuous ‘contentment of heart, 
“as well how to want, as how to abound®,” 
are a most fit episcopal emprese. The 
Church of Christ is a body mystical. A 
body cannot stand, unless the parts there- 
of be proportionable. Let it therefore be 


76 Euseb. Hist. Eccles. lib. 111. cap. 32. iv. 22. 
[Ὁ αὐτὸς ἀνήρ ἐπιλέγει, ὡς ἄρι μέχρι τῶν τοτε χρόνων 
παρθένος καθαρὰ καὶ ἀδιάφθορος ἔμεινεν ἡ ἐκκλησία, ἐν 
ἀδήλω που σκότει φωλευόντων εἴσετι τοτε, τῶν, εἰ καί 
τινες ὑπῆρχον, παραφθείρειν ἐπιχειρούντων τὸν ὑγιῆ 
κανονα τοῦ σωτηρίου κηρύγματος. And in b. iv. 22, 
he cites the very words of Hegesippus Aca τοῦτο 
ἐκάλουν τὴν ἐκκλησίαν παρθένον" οὔπω yap ἔφϑαρτο ἀκο- 
ais ματαίτις. Sce Dr. Routh’s note, Reliquiw, Sac- 
τῷ, 1. 233.) 5 

77 Lib. Strom. somewhat after the beginning. 
[Ed. Potter. t. i. 322} 

78 Vist. Eccles. lib. vii. cap. 11. 

79 [Τῆς “Ῥωμαίων ἐπισκοπῆς, ὁμοίως tn ᾿Αλεξαν- 
ὄρεων, πέοα τῆς ἱερωσύνης, ἐπὶ δυναστειαν ἤδη πάλαι προ- 
ελθούσης.] 

80 Phil. iv. 12. [For the word emprese or im- 
press see Shakespeare, Rich. II. act II. se. 1.] 


Apostolical Practice frequently uncertain. 


[PREFAcE. 


required on both parts, at the hands of the 
clergy, to be in meanness of state like the 
Apostles ; at the hand of the laity, to be as 
they were who lived under the Apostles: 
and in this reformation there will be, though 
little wisdom, yet some indifferency. 

[4.1 But your reformation which are of 
the clergy (if yet it displease you not that 
I should say ye are of the clergy *!) seem- 
eth to aim at a broader mark. Ye think 
that he which will perfectly reform must 
bring the form of church-discipline unto the 
state which then it was at. A thing neither 
possible, nor certain, nor absolutely conve- 
nient. 

Concerning the first, what was used in 
the Apostles’ times, the Scripture fully de- 
clareth not; so that making their times the 
rule and canon of the church-polity, ye 
make a rule, which being not possible to a 
fully known, is as impossible to be kept. 

Again, sith the later even of the Apos- 
tles’ own times had that which in the former 
was not thought upon; in this general pro- 
posing of the apostolical times there is no 
certainty which should be followed: espe- 
cially seeing that ye give us great cause to 
doubt how far ye allow those times®. For 
albeit “the loover of antichristian building 
were not,” ye say, as then “set up, yet the 
“ foundations thereof were secretly and un- 
“der the ground laid in the Apostles’ 
“times 8812) so that all other times ye plainly 
reject, and the Apostles’ own times ye ap- 
prove with marvellous great suspicion, leay- 
ing it intricate and doubtful, wherein we are 
to keep ourselves unto the pattern of their 
times. 

Thirdly, whereas it is the error of the 
common multitude to consider only what 
hath been of old, and if the same were well, 


81 [Τ᾿ C. iii. 219.‘ Those which were baptized 
“in their beds were thereby made unapt to have 
“ any place among the clergy (as they call them.)”) 

82(Penry, Brief Discovery, &c. p. 20. “ We 
“know Diotrephes to have been in the Church 
“even in the Apostles’ times...and therefore we 
“cannot greatly marvel, though even in their 
“‘ tume there had been a divers government from 
“ this of the Lord’s appointment, which we la- 
“ bour for. For even in the Apostles’ time the 
“ mystery of iniquity began to work.”] 

83 ['T. C. i. 97. The word “ looyer” is also used, 
T. C. ii. 621. “ How childishe is yt, after so long 
“ travaile to prove a bishop over the ministers off 
“a diocese, ....in the ende to endeavour to prove, 
“that there may be superioritie? as if any map 
*«‘ would denie this that graunted the other: and 
“ὁ yt 15 to set the fondacion upon the lover.” ‘“ Lou- 
“ ver, (from Pouvert, Fr.an opening :) an opening 
“ for the smoke to go out at in the roof of a cot- 
“tage: in the north of England, an opening at 
“ the top of a dovecote.. ‘ The ancient manner of 
“ building in Cornwall was, to set hearths in the 
“ midst of rooms for chimneys, which vented the 
“ smoke αἱ a louver in the top. Carew, Survey 
“ of Cornwall. And see Spenser’s F. Q. vi. x. 42.” 
Todd’s Johnson’s Dict.] 


Ch. iv. 5.6.] Puritan’s Plea from Authority of the Foreign Reformers. 


to see whether still it continue; if not, to 
condemn that presently which is, and never 
to search upon what ground or considera- 
tion the change might grow: such rudeness 
cannot be in you so well borne with, whom 
learning and judgment hath enabled much 
more soundly to discern how far the times 
of the Church and the orders thereof may 
alter without offence. True it is, the art 
cienter δ΄, the better ceremonies of reli- 
gion are: howbeit, not absolutely true an 

without exception; but true only so fa 

forth as those different ages do agree in th 

state of those things, for which at the first 


those rites, orders, and ceremonies were ἴῃ ὁ 


stituted. In the Apostles’ times that was 
harmless, which being now revived would 


be scandalous; as their uscula sancta *. |. 


Those feasts of charity 56, which being in- 
stituted by the Apostles, were retained in 
the Church long after, are not now thought 
any where needful. What man is there of 
understanding, unto whom it is not mani- 
fest how the way of providing for the clergy 
by tithes, the device of almshouses for the 
poor, the sorting out of the people into their 
several parishes, together with sundry other 
things which the Apostles’ times could not 
have, (being now established,) are much 


84. ἐς Antiquitas ceremoniis atque fanis tantum 
* sanctitatis tribuere consuevit, quantum adstrux- 
“ erit vetustatis.” Arno. p. 746. The words are 
from Minutius Felix, p. 4, line 30, ed. Elmenhorst. 
In many former editions, and no doubt in that 
which Hooker used, the dialogue of Minutius is 
ascribed to Arncbius.] 
85 Rom. xvi. 16 ; 2 Cor. xiii. 12; 1 Thess. v. 26; 
1 Pet. v. 14. In their meetings to serve God. 
their manner was, in the end to salute one another 
with a kiss ; using these words, “ Peace be with 
you.” For which cause Tertullian doth call it, 
“signaculum orationis, “ the seal of prayer.” Lib. 
‘de Orat. [c. 14.] 
| 86 Epist. Jud. 195. Concerning which feasts, 
Saint Chrysostom saith, “Statis diebus mensas 
* faciebant communes, et peracta synaxi post sa- 
τὸ cramentorum communionem inibant convivium, 
* divitibus quidem cibos afferentibus, pauperibus 
*autem et qui nihil habebant etiam vocatis.” 
αθάπερ ἐπὶ τῶν τρισχιλίων τῶν ἐξ ἀρχῆς πιστευσάν- 
τῶν, κοινὴ πάντες εἱστιῶντο καὶ κοινὰ πάντα ἐκέκτηντο, 
οὕτω καὶ τοτε dre ταῦτα ἔγρι:ψεν δ᾽ Ἀπόστολος ἐγίνε- 
το, οὐχ otro μὲν μετὰ ἀκριβείας, ὥσπεο δέ τις ἀπόῤῥοια 
τῆς κοινωνίας ἐκείνης ἐναπομείνασα και eis τοὺς μετὰ 
ταῦτα κατέβη. Kai ἔπειδαν συνέβαινε τοὺς μὲν πένη- 
Fas εἶναι, τοὺς δὲ πλουσίους, τὰ μὲν ἑαυτῶν οὐ κατετί- 
- πάντα εἰς μέσον, κοινὰς δὲ ἐποιοῦντο τὰς rparé. 
ζας ἐν ἡμέρτις νενομισμέναις, ὡς εἰκὸς, καὶ τῆς συνάξε- 
ὡς ἀπαρτισθείσης μετὰ τὴν τῶν μυστηρίων κοινωτίαν 
i κοινὴν πάντες necav εὐωχίαν, τῶν μὲν πλουτούντων 
ὄντων τὰ ἐδέσματα, τῶν δὲ πενομένων καὶ οὐδὲν 
Ὄντων ὑπ᾽ αὐτῶν καλουμένων καὶ κοινὴ πάντων 
τωμένων. ili 416. In1 Cor. xi. 17, Hom. xxvii. 
the same feasts, in like sort, Tertullian. “Ccona 
Nostra de nomine rationem sui ostendit. Voca- 
“tur enim ἀγάπη, id quod est penes Grecos dilec- 
“tio. Quantiscunque sumptibus constet, lucrum 
« est pietatis nomine facere sumptum.” Apol. cap. 


39. 


137 


™ore convenient and fit for the Church of 
Christ, than if the same should be taken 
away for conformity’s sake with the ancient- 
est and first times ? 

[5.] The orders therefore, which were 
observed in the Apostles’ times, are not to 
be urged as a rule universally either suffi- 
cient or necessary. If they be, nevertheless 
on your part it still remaineth to be better 
proved, that the form of discipline, which 
ye entitle apostolical, was in the Apostles’ 
|times exercised. For of this very thing ye 
fail even touching that which ye make most 
account of 57, as being matter of substance 
in discipline, 1 mean the power of your lay- 

Iders, and the difference of your doctors 
from the pastors in all churches. So that 

some, we may be bold to conclude, that 
besides these last times, which for insolen- 
cy, pride, and egregious contempt of all 
good order, are the worst, there are none 
wherein ye can truly affirm, that the com- 
plete form of your discipline, or the sub- 
stance thereof, was practised. 

[0.1 The evidence therefore of antiquity 
failing you, ye fly to the judgments of 
such learned men, as seem by their wri- 
tings to be of opinion, that all Christian 
churches should receive your discipline, 
and abandon ours. Wherein, as ye heap 
up the names of a number of men not un- 
worthy to be had in honour; so there are 
a number whom when ye mention, although 
it serve you to purpose with the ignorant 
and vulgar sort, who measure by tale and 
not by weight, yet surely they who know 
what quality and value the men are of, will 
think ye draw very near the dregs. But 
were they all of as great account as the 
best and chiefest amongst them, with us 
notwithstanding neither are they, neither 
ought they to be of such reckoning, that 
their opinion or conjecture should cause the 
laws of the Church of England to give 
place. Much less when they neither do all 
agree in that opinion, and of them which 
are at agreement, the most part through a 
courteous inducement have followed one 
man as their guide, finally that one therein 
not unlikely to have swerved. If any one 
chance to say it is probable that in the 
Apostles’ times there were lay-elders, or 
not to mislike the continuance of them in 
the Church, or to affirm that Bishops at the 
first were a name but not a power distinct 
from Presbyters, or to speak any thing in 
praise of those churches which are without 
episcopal regiment, or to reprove the fault 
of such as abuse that calling; all these ye 


87 [ « Tantum inter ceteros eminent Presbyten 
“ isti non docentes, ‘ quantum lenta solent inter vi- 
“ burna cupressi ;’ tantumque prestare videntur 
 reliquis, ut ipsorum nomine totus hic consessus 
«“ Presbyterium dicatur. Quum igitur tota ila 
“moles nove discipline....hoc uno fundamento 


“ nitatur.... &c.” Sutcliffe de Presbyt. p. 90.] 


138 


register for men persuaded as you are, that 
every Christian church standeth bound by 
the law of God to put down bishops, and 
in their rooms to elect an eldership so au- 
thorized as you would have it for the gov- 
ernment of each parish. Deceived greatly 
they are therefore, who think that all they 
whose names are cited amongst the favour- 
ers of this cause, are on any such verdict 
agreed ®®, 

[7.1 Yet touching some material points 
of your discipline, a kind of agreement we 
grant there is amongst many divines of re- 
formed churches abroad. For, first, to do 
as the Church of Geneva did the learned 
in some other churches must needs be the 
more willing, who having used in like man- 
ner not the slow and tedious help of pro- 
ceeding by public authority, but the peo- 
ple’s more quick endeavour for alteration, 
in such an exigent I see not well how they 
could have stayed to deliberate about any 
other regiment than that which already was 
devised to their hands, that which in like 
case had been taken, that which was easi- 
est to be established without delay, that 
which was likeliest to content the people 
by reason of some kind of sway which it 
giveth them. When therefore the exam- 
ple of one church was thus at the first al- 
most through a kind of constraint or neces- 
sity followed by many, their concurrence in 

ersuasion about some material points be- 
onging to the same polity is not strange. 
For we are not to marvel greatly, if they 
which have all done the same thing, do 
easily embrace the same opinion as con- 
cerning their own doings. 

[8.] Besides, mark I beseech you that 
which Galen in matter of philosophy no- 
teth 8°; for the like falleth out even in ques- 
tions of higher knowledge. It fareth many 
times with men’s opinions as with rumours 
and reports. “That which a credible per- 
“son telleth is easily thought probable by 
“such as are well persuaded of him. But 
“if two, or three, or four, agree all in the 
“same tale, they judge it then to be out of 
“controversy, and so are many times over- 
“taken for want of due consideration; eith- 
“er some common cause leading them all 
“into error, or one man’s oversight deceiv- 
“ing many through their too much credu- 
“lity and easiness of belief’ Though ten 
persons be brought to give testimony in 
any cause, yet if the knowledge they have 

88 [Full evidence of this point may be scen in 
Whitgift’s two works.] 

89 Galen. clas. 2, lib. de cujusque Anim. Peccat. 
Notitia atque Medela. t. i. p. 366. Basil. 1538. 
[--- μηδενὶ ψευδῶς συγκαταθέμενον ἑαυτὸν, ὥσπερ ἐκάσ- 
τῆς ἡμέρας ὑρῶ παμπολλους τῶν φιλῶν, ἐνίους μὲν 
ἑνὶ τῶν εἰποντων ὑτιοῦν πιστεύσαντας" .... προπετῶς 
δὲ καὶ ὁ τρίσιν ἢ τέσσαρσιν, ἄνευ τοῦ διορίσασθαι 
Torepov ἐνδέχεται πάντας αὐτοὺς ἐκ μιᾶς αἰτίας κοινῆς 
ἀληθεῦειν ἣ ψεύδεσθαι πάντας ἐκ μίᾶς airias κοινῆς.ἢ 


Grounds for Agreement among Foreign Reformers. 


[PREFACE. 


of the thing whereunto they come as wit- 
nesses, appear to have grown from some 
one amongst them, and to have spread it- 
self from hand to hand, they all are in force 
but as one testimony. Nor is it otherwise 
here where the daughter churches do speak 
their mother’s dialect; here where so many — 
sing one song, by reason that he is the 
guide of the choir, concerning whose de- 
served authority amongst even the gravest 
divines we have already spoken at large. 
Will ye ask what should move so many 
learned to be followers of one man’s judg- 
ment, no necessity of argument forcing them 
thereunto? ‘Your demand is answered by 
yourselves. Loth ye are to think that they, 
whom ye judge to have attained as sound 
knowledge in all points of doctrine as any” 
since the Apostles’ time, should mistake in’ 
discipline *. Such is naturally our affee- 
tion, that whom in great things we mightil 
admire, in them we are not persuaded wil- 
lingly that any thing should be amiss. The 
reason whereof is, “for that as dead flies 
“»putrify the ointment of the apothecary, so 
“a little folly him that is in estimation for 
“wisdom "1. “This in every profession hath 
too much authorized the judgments of a 
few. This with Germans hath caused Lu- 
ther, and with many other churches Calvin, 
to prevail in all things. Yet are we not 
able to define, whether the wisdom of that 
God, who setteth before us in holy Scrip- 
ture so many admirable patterns of virtue, 
and no one of them without somewhat no- 
ted wherein they were culpable ; to the end, 
that to Him alone it might always be ac- 
knowledged, “Thou only art holy, thou 
“only art just °*;” might not permit those 
worthy vessels of his glory to be in some 
things blemished with the stain of haman 
frailty, even for this cause, lest we should 
esteem of any man above that which be- 
hoveth. 

V. Notwithstanding, as though ye were 
able to say a great deal more than hitherto — 
your books have revealed to qyeir cantin 
the world, earnest challen- for trial by dis- 
gers 38 ye are of trial by some Putation. 


90 Petition to the Queen’s Majesty, p. 14—[* It 
‘© may be that they who have attained to as sound 
“ knowledge in all points of doctrine as any since 
“the apostles’ time should mistake in discipline 
“It may be that they whem the Spirit of truth and 
“ wisdom hath directed in expounding the Serip- 
“tures should be always forsaken of that Spirit 
“ when they come to expound or speak of a text 
“concerning discipline... But... men not partial 
« will still make scruples in these matters.”) 

91 Eccles. x. 1. 

92 [bre povos datos. Apoc. xv. 4. Σὺ μονος 

Αγιος,---σὺ μονος Κύριος. Morning Hymn in 

Apost. Constit. vii. 4. used by our Church in the 
Post-Communion.] 

93 [«« Would to God that free conference in these 
“matters might be had. For howesoever learned 


Ch. v. 2, 3.1 


public disputation. Wherein if the thing 
ye crave be no more than only leave to dis- 
pute openly about those matters that are 
im question, the schools in universities (for 
any thing I know) are open unto you. 
They have their yearly acts and com- 
mencements, besides other disputations both 
ordinary and upon occasion, wherein the 
several parts of our own ecclesiastical dis- 
cipline are oftentimes offered unto that kind 
of examination; the learnedest of you have 
been of late years noted seldom or never ab- 
sent from thence at the time of those great- 
er assemblies ; and the favour of proposing 
there in convenient sort whatsoever ye can 
object (which thing myself have known 
them to grant of scholastical courtesy unto 
strangers) neither hath (as I think) nor ever 
will (1 presume) be denied you. 


[2.] If your suit be to have some great | 


extraordinary confluence, in expectation 
whereof the laws that already are should 
sleep and have no power over you, till in 
the hearing of thousands ye all did acknowl- 
edge your error and renounce the further 
prosecution of your cause: haply they 
whose authority is required unto the satis- 
fying of your demand do think it both dan- 
gerous to admit such concourse of divided 
minds, and unmeet that laws, which being 
once solemnly established are to exact obe- 
dience of all men and to constrain thereun- 
to, should so far stoop as to hold them- 
selves in suspense from taking any effect up- 
on you till some disputer can persuade you 
to be obedient **. A law is the deed of the 
whole body politic, whereof if ye judge 
yourselves to be any part, then is the law 
even your deed also. And were it reason 
in things of this quality to give men audi- 
ence, pleading for the overthrow of that 
which their own very deed hath ratified 7 
Laws that have been approved may be 


“and many they seeme to be, they should and may 
“in this realme finde inowe, to matche them, and 
«shame them too, if they hold on as they have be- 
“gon.” Address “ to the godly readers,” prefixed 
to the first Admonition to the Parliament, p. 2. 
See also “ A View of Popish abuses,” subjoined to 
the 1st Admonition, p. 18 ; and 2d Adm. p. 36 ; 
ἃ Petition to the aces Mjj. p. 3. “ There is 
“a way devised and much commended by learned 
men, as a notable mean to compound controver- 
5165, namely, private conferences by advised wni- 
‘ting, not extemporal speaking, the question 
‘agreed of. The arguments, the answers, replies, 
and rejoinders set down, till both parties had ful- 
“ly said, all by-matters laid aside. In fine the 
whole to be published, that your Majesty, the 
“honourable counsellors and Parliament may 
ὦ judge thereof.” And Pref. to Dem. of Disc. 
Venture your bishopricks upon a disputation, and 
“we will venture our lives : take the challenge if 
you dare.”} 
% [See in Strype, Ann. IV. 239, 240, a petition 
of Barrow fora conference, with Archbishop Whit- 
gift’s reason against it.] 


How Disputation, if allowed, should be ordered. 


139 


(no man doubteth) again repealed, and to 
that end also disputed against, by the au- 
thors thereof themselves, But this is when 
the whole doth deliberate what laws each 
part shall observe, and not when a part 
refuseth the laws which the whole hath or- 
derly agreed upon. 

[3.] Notwithstanding, forasmuch as the 
cause we maintain is (God be thanked) 
such as needeth not to shun any trial, might 
it please them on whose approbation the 
matter dependeth to condescend so far 
unto you in this behalf, I wish heartily that 
proof were made even by solemn confer- 
ence in orderly and quiet sort, whether you 
would yourselves be satisfied, or else could 
by satisfying others draw them to your part. 
Provided always, first, inasmuch as ye go 
about to destroy a thing which is in force, 
and to draw in that which hath not as yet 
been received; to impose on us that which 
we think not ourselves bound unto, and to 
overthrow those things whereof we are pos- 
sessed ; that therefore ye are not to claim 
in any such conference other than the plain- 
tiff’s or opponent’s part, which must con- 
sist altogether in proof and confirmation 
of two things: the one, that our orders by 
you condemned we ought to abolish; the 
other, that yours we are bound to accept 
in the stead thereof: secondly, because the 
questions in controversy between us are 
many, if once we descend unto particulari- 
ties; that for the easier and more orderly 
proceeding therein the most general be first 
discussed, nor any question left off, nor in 
each question the prosecution of any one 
argument given over and another taken in 
hand, till the issue whereunto by replies 
and answers both parts are come, be col- 
lected, read, and acknowledged as well on 
the one side as on the other to be the plain 
conclusion which they are grown unto: 
thirdly, for avoiding of the manifold incon- 
veniences whereunto ordinary and extem- 
poral disputes are subject; as also because, 
if ye should singly dispute one by one as 
every man’s own wit did best serve, it 
might be conceived by the rest that haply 
some other would have done more; the 
chiefest of you do all agree in this action, 
that whom ye shall then choose your speak- 
er, by him that which is publicly brought 
into disputation be acknowledged by all 
your consents not to be his allegation but 
yours, such as ye all are agreed upon, and 
have required him to deliver in all your 
names; the true copy whereof being taken 
by a notary, that a reasonable time be al- 
lowed for return of answer unto you in the 
like form. Fourthly, whereas a number of 
conferences have been had in other causes 
with the less effectual success, by reason of 
partial and untrue reports published after- 
wards unto the world; that to prevent this 
evil, there be at the first a solemn declara- 


Ἢ 


140 Peace attainable only by Submission to Government or a general Council. [Ῥ ΒΕΒΑΘΕ, 


tion made on both parts, of their agree- 
ment to have that very book and no other 
set abroad, wherein their present authoriz- 
ed notaries do write those things fully and 
only, which being written and there read, 
are by their own open testimony acknowl- 
edged to be their own. Other circumstan- 
ces hereunto belonging, whether for the 
choice of time, place, and language, or for 
prevention of impertinent and needless 
speech, or to any end and purpose else— 
they may be thought on when occasion 
serveth. 

In this sort to broach my private conceit 
for the ordering of a public action I should 
be loth (albeit I do it not otherwise than 
under correction of them whose gravity 
and wisdom ought in such cases to over- 
rule,) but that so venturous boldness I see 
is a thing now general; and am thereby of 
good hope, that where all men are licensed 
to offend, no man will shew himself a 
sharp accuser. 

VI. What success God may give unto 
any such kind of conference or disputation, 
we cannot tell. But of this we 
are right sure, that nature, 
Scripture 35. and experience it- 
self, have all taught the world 
to seek for the ending of con- 
tentions by submitting itself 
unto some judicial and defini- 
tive sentence, whereunto neither part that 
contendeth may under any pretence or 
colour refuse to stand. This must needs 
be effectual and strong. As for other 
means without this, they seldom prevail. I 
would therefore know, whether for the end- 
ing of these irksome strifes, wherein you 
and your followers do stand thus formally 
divided against the authorized guides of 
this church, and the rest of the people sub- 
eet unto their charge ; whether I say ye 

e content to refer your cause to any other 
higher judgment than your own, or else in- 
tend to persist and proceed as ye have be- 
gun, till yourselves can be persuaded to 
condemn yourselves. If your determina- 
tion be this,we canbe but sorry that ye should 
deserve to be reckoned with such, of whom 
God himself pronounceth, “The way of 
“peace they have not known °°.” 

[2.] Ways of peaceable conclusion there 
are, but these two certain: the one, a sen- 
tence of judicial decision given by authori- 
ty thereto appointed within ourselves ; the 
other, the like kind of sentence given by a 
more universal authority. The former of 
which two ways God himself in the Law 
prescribeth, and his Spirit it was which di- 
rected the very first Christian churches in 
the world to use the latter. 

The ordinance of God in the Law was 


96 [Hebr. vi. 16. ‘ An oath for confirmation is 
“to them an end of all strife.’”’] 
% Rom. iii. 17. 


No end of con- 
tention, with- 
out submission 
of both parts 
unto some cle- 
finitive sen- 
tence. 


this. “®7If there arise a matter too hard 
“for thee in judgment, between blood and 
“blood, between plea, &c. then shalt thou 
“arise, and go up into the place which the 
“ Lord thy God shall choose; and thou shalt 
“come unto the priests of the Levites, and 
“unto the judge that shall be in those days, 
“and ask, and they shall shew thee the 
“sentence of judgment, and thou shalt do 
“according to that thing, which they of 
“that place which the Lord hath chosen 
“ shew thee, and thou shalt observe to do ac- 
“ cording to all that they inform thee; accord- 
“ing to the law wich they shall teach thee, 
“and according to the judgment which the 
“shall tell thee, shalt thou do; thou shalt 
“ not decline from the thing which they shall 
“shew thee to the right hand nor to the left. 
“ And that man that will do presumptuously, 
“not hearkening unto the priest, (that 
“ standeth before the Lord thy God to minis- 
“ter there) or unto the judge, thatman shall 
“die, and thou shalt take away evil from 
“ Tsrael.” 

When there grew in the Church of Christ 
a question, Whether the Gentiles believing 
might be saved, although they were not 
circumcised after the manner of Moses, nor 
did observe the rest of those legal rites and 
ceremonies whereunto the Jews were bound; — 
after great dissension and disputation about 
it, their conclusion in the end was to have 
it determined by sentence at Jerusalem ; 
which was accordingly done in a council 
there assembled for the same purpose "5, 
Are ye able to allege any just’and sufficient — 
cause wherefore absolutely ye should not 
condescend in this controversy to have your 
judgments overruled by some such definite — 
sentence, whether it fall out to be given with 
or against you; thatso these tedious con- — 
tentions may cease’? ) 

[3.1 Ye will perhaps make answer, that — 
being persuaded already as touching the — 
truth of your cause, ye are not to hearken 
unto any sentence, no not though Angels — 
should define otherwise, as the blessed Apos- 
tle’s own example teacheth °°: again, that — 
men, yea councils may err; and that, un-— 
less the judgment given do satisfy your 
minds, unless it be such as ye can by ΠΟ. 
further argument oppugn, in a word, unless — 
you perceive and acknowledge it yourselves 
consonant with God’s word; to stand unto it~ 
not allowing it were to sin against your own — 
consciences. γε 

But consider I beseech you first as touch-— 
ing the Apostle, how that wherein he was — 
so resolute and peremptory, our Lord Je- 
sus Christ made manifest unto him even by 
intuitive revelation, wherein there was no 
possibility of error. That which you are” 
persuaded of, ye have itno otherwise than by 
your own only probable colléction, and there- 


97 Deut. xvii. 8. 98 Acts xv. 99 Gal. 1. 8. 


Ch. vi. 4-- -6.] 


fore such hold asseverations as in him were 
admirable, should in your mouths but argue 
rashness. God was not ignorant that the 
priests and judges, whose sentence in mat- 
ters of controversy he ordained shouid stand, 
both might and oftentimes would be deceived 
in their judgment. Howbeit, better it was in 
the eye of His understanding, that sometime 
an erroneous sentence definitive should pre- 
vail, till the same authority perceiving such 
oversight, might afterwards correct or re- 
verse it, than that strifes should have re- 
spite to grow, and not come speedily unto 
some end. 

Neither wish we that men should do any 
thing which in their hearts they are per- 


suaded they ought not to do, bui this per- | 


suasion ought (we say) to be fully settled in 
their hearts; that in litigious and contro- 
versed causes of such quality, the wiil of 
God is to have them do whatsoever the sen- 
tence of judicial and final decision shall de- 
termine, yea, though it seem in their private 
opinion to swerve utterly from that which is 
right: as no doubt many times the sentence 
amongst the Jews did seem unto one part or 
other contending, and yet in this case, God 
did then allow them to do that which in their 
private judgment it seemed, yea and perhaps 
truly seemed, that the law did disallow. 
For if God be not the author of confusion 
but of peace, then can he not be the author 
of our refusal, but of our contentment, to 
stand unto some definitive sentence ; without 
which almost impossible it is that either we 
should avoid confusion, or ever hope to at- 
tain peace. To small purpose had the 
council of Jerusalem been assembled, if 
once their determination being set down, 
‘men might afterwards have defended their 
rmer opinions. When therefore they 
d. given their definitive sentence, all 
mtroversy was at anend. Things were 
puted before they came to be deter- 
mined ; men afterwards were not to dispute 
any longer, but to obey. The sentence of 
J 


) 
᾿ 


idement finished their strife, which their 
putes before judgment could notdo. This 
+ ground sufficient for any reasonable 
an’s conscience to build the duty of obe- 
dience upon, whatsoever his own opinion 
vere as touching the matter before in ques- 

n. So full of wilfulness and self-liking is 
our nature, that without some definitive sen- 
tence. which being given may stand, and a 
necessity of silence on both sides afterward 
pprosed, small hope there is that strifes thus 
ar prosecuted will in shorttime quietly end. 
[41 Now it were in vain to ask you, 
ether ye could be content that the sen- 
ce of any court already erected should 
so far authorized, as that among the 
s established by God himself, for the 
rinining of all controversies: “That 
an which will do presumptuously, not 
“hearkening unto the priest that standeth 


Reference to a Synod recommended. 


141 


“before the Lord to minister there, nor 
“unto the judge, let him die.” Ye have 
given us already to understand, what 
your opinion is in part concerning her 
sacred majesty’s court of high commission ; 
the nature whereof is the same with that 
amongst the Jews', albeit the power be 
not so great. The other way happily may 
like you better, because Master Beza, in 
his last bock save one! written about these 
matters, professeth himself to be now weary 
of such combats and encounters, whether 
by word or writing, inasmuch as he findeth 
that “controversies thereby are made but 
“ brawls ;? and therefore wisheth “ that in 
“some common lawful assembly of churches 
“all these strifes may at once be decided.” 
[5.1 Shall there be in the meanwhile no 
“doings?” Yes. There are the weightier 
matters of the law, judgment, and “ mercy, 
“and fidelity?.’ These things we ought 
to do; and these things, while we contend 
about less, we leave undone. Happier are 
they whom the Lord when he cometh, shall 
find doing in these things, than disputing 
about “doctors, elders, and deacons.” Or 
if there be no remedy but somewhat needs 
ye must do which may tend to the setting 
forward of your discipline; do that which 
wise men, who think some statute of the 
realm more fit to be repealed than to stand 
in force, are accustomed to do before they 
come to parliament where the place of en- 
acting is; that is to say, spend the time in 
re-examining more duly your cause, and in 
more thoroughly considering of that which 
ye labour to overthrow. As for the or- 
ders which are established, sith equity 
and reason, the law of nature, God and 
man, do all favour ihat which is in being, 
till orderly judgment of decision be given 
against it; it is but justice to exact of you, 
and perverseness in you it should be to 
deny, thereunto your willing obedience. 
[Ὁ.1 Not that I judge it a thing allowa- 
ble for men to observe those laws which in 
their hearts they are steadfastly persuaded 
to be against the law of God: but your 
persuasion in this case ye are all bound for 
the time to suspend; and in otherwise do- 


100 [See George Cranmer’s notes on B. vi. } 

1 Pref. Tract. de Excom. et Presbyt. [* Ab illis 
“ peto,.... ut me jampridem istarum concerta- 
« tionum pertesum, quibus in rixas evadere potius 
«quam mitigani, nedum extingui controversias ap- 
“ paret, non inviti patiantur vel partes istas minus 
“ occupatis aliis fratribus relinquere, si fuerit opus, 
« obeundas ; vel tacitum expectare, donec aut Ee- 
“ clesie sue sic domi et foris vexate precibus hoc 
“ tribuat Dominus, ut lites omnes iste communi 
«aliquo legitimo ecclesiaram conventu decidan- 
“tur; vel nihi denique septuagesimum primum 
“jam annum in terris peregrinanti portus ille beatee 
“et perrennis quietis, ad quem totus anhelo, per 
« clementissimi Servatoris mei misericordiam pa- 
“ tefiat.” 2 Matt. xxiii. 23. 


142 


ing, ye offend against God by troubling his 
Church without any just or necessary 
cause. Be it that there are some reasons 
inducing you to think hardly of our laws. 
Are those reasons demonstrative, are they. 
necessary, or but mere probabilities only ? 
An argument necessary and demonstrative 
is such, as being proposed unto any man 
and understood, the mind cannot choose 
but inwardly assent. Any one such reason 
dischargeth, I grant, the conscience, and 
setteth it at full liberty. For the public ap- 
probation given by the body of this whole 
church unto those things which are estab- 
lished doth make it but probable that they 
are good. And therefore unto a necessary 
proof that they are not good it must give 
place. But if the skilfullest amongst you 
can shew that all the books ye have hither- 
to written be able to afford any one argu- 
ment of this nature, let the instance be giv- 
en. As for probabilities, what thing was 
there ever set down so agreeable with 
sound reason, but some probable show 
against it might be made? Is it meet that 
when publicly things are received, and have 
taken place, general obedience thereunto 
should cease to be exacted, in case this or 
thai private person, led with some probable 
conceit, should make open protestation, “I 
“Peter or John disallow them, and pro- 
“nounce them nought?” In which case 
es answer will be, that concerning the 
aws of our church, they are not only con- 
demned in the opinion of “a private man, 
“but of thousands,” yea and even “of those 
“ amongst which divers are in public charge 
“and authority*.” As though when pub- 
lic consent of the whole hath established 
any thing, every man’s judgment being 
thereunto compared were not private, how- 
soever his calling be to some kind of pub- 
lic charge. So that of peace and quiet- 
ness there is not any way possible, unless 
the probable voice of every entire society 
or body politic overrule all private of like 
nature in the same body. Which thing ef- 
fectually proveth, that God, being author 
of peace and not of confusion in the church, 
must needs be author of those men’s peace- 
able resolutions, who concerning these 
things have determined with themselves to 
think and do as the church they are of de- 
creeth, till they see necessary cause enforc- 
ing them to the contrary. 

VII. Nor is mine own intent any other in 
these several books of discourse, than to 
make it appear unto you, that 


The wnatter, _ for the ecclesiastical laws of 
these eight this land, we are led by great 
ooks, 7 


reason to observe them, and 
e by no necessity bound to impugn them. 
t is no part of my secret meaning to draw 
you hereby into hatred, or to set upon the 


31. C. lib. iii. p. 181. 


Plan of the Work: first, second, third and fourth Books. 


[PREFACE, 


face of this cause any fairer glass than the 
naked truth doth afford; but my whole en- 
deavour is to resolve the conscience, and to 
shew as near as I can what in this contro- 
versy the heart is to think, if it will follow 
the light of sound and sincere judgment, 
without either cloud of prejudice, or mist 
of passionate aflection. 

[2.] Wherefore seeing that laws and or- 
dinances in particular, whether such as we 
observe, or such as yourselves would have 
established ;—when the mind doth sift and 
examine them, it must needs have often re- 
course to a number of doubts and questions 
about the nature, kinds, and qualities of 
laws in general; whereof unless it be 
thoroughly informed, there will appear no 
certainty to stay our persuasion upon: I 
shave for that cause set down in the first 
place an introduction on both sides needful 
to be considered: declaring therein what 
law is, how different kinds of laws there 


are, and what force they are of according 


unto each kind. 
[3.] This done, because ye suppose the 


laws for which ye strive are found in Serip-— 


ture, but those not against which ye strive ; 
and upon this surmise are drawn to hold it 
as the very main pillar of your whole cause, 
“That Scripture ought to be the only rule 


“ of all our actions,” and consequently that — 


the church-orders which we observe being 
not commanded in Scripture, are offensive 
and displeasant unto God: I have spent the 


; second Book in sifting of this point, which 


standeth with you for the first and chiefest 
principle whereon ye build. 

[4.] Whereunto the next in degree is, 
That as God will have always a Church 
upon earth, while the world doth continue, 


and that Church stand in need of govern-— 


ment: of which government it behooveth 
Himself to be both the Author and Teach- 


τς 


er: soit cannot stand with duty that man 


should ever presume in any wise to change 
and alter the same; and therefore “ that in 
“Scripture there must of necessity be 
“found some particular form of Polity Ee- 
“clesiastical, the laws whereof admit not 
a any, kind of alteration.” 

[5.] 


ed, the fourth proceedeth from the general 
grounds and foundations of your cause unto 

our general accusations against us, as 
taving in the orders of our church (for so 
jyou pretend) “corrupted the right form of 
“church-polity with manifold popish rites 
“and ceremonies, which certain reformed 
“churches have banished from amongst 
“them, and have thereby given us such an 
“example as” (you think) “we ought to 
“follow.” This your assertion hath herein 
drawn us to make search, whether these be 
just exceptions against the customs of our 
church, when ye plead that they are the 
same which the church of Rome hath, or 


The first three Books being thus end- 


Ch. viii. 1.] 


that they are not the same which some oth- 
er reformed churches have devised. 

6.] Of those four Books which remain 
and are bestowed about the specialties of that 
cause which lieth in controversy, the first ex- 
amineth the causes by you alleged, where- 
fore the public duties of Christian religion, 
as our prayers, our sacraments, and the 
rest, should not be ordered in such sort as 
with us they are; nor that power, where- 
by the persons of men are consecrated unto 
the ministry, be disposed of in such manner 
as the laws of this church do allow. The 
second and third are concerning the power 
of jurisdiction: the one, whether laymen, 
such as your governing elders are, ought in 
all congregations for ever to be invested | 
with that power; the other, whether bish- 
ops may have that power over other pas- | 
tors, and therewithal that honour, which | 
with us they have? And because besides | 
the power of order which all consecrated | 

-persons have, and the power of jurisdiction | 
which neither they all nor they only have, | 
there is a third power. a power of ecclesias- 
tical dominion, communicable, as we think, 
unto persons not ecclesiastical, and most fit 
to be restrained unto ihe Prince or Sove- 
reign commander over the whole body poli- 
tie: the eighth Book we have alloted unto 
this question, and have sifted therein your 
objections against those preeminences roy- 

al which thereunto appertain. 
[7.1 Thus have I laid betore you the brief 
of these my travails.-and presented unto 
our view the limbs of that cause litigious 
etween us: the whole entire body where- 
of being thus compact. it shall be no trou- 
blesome thing for any man to find each 
particular controversy’s resung-place, and 
the coherence it hath with those things, 
either on which it dependeth, or which de- 

pend on it. 

VILL. The case so standing therefore, my 
brethren, as it doth, the wisdom of govern- 
ors ye must not blame, in that 


How just " ἘΣ ᾿ - 
taucethere [ΠΟΥ further also forecasting 
isto fearthe the manifold strange and dan- 
ee κο gerous innovations which are 
events bkely More than likely to follow if 


fo ensue upon 
this intended 
reformation, 


your discipline should take 
place, have for that cause 
ifitdidtake thought it hitherto a part of 
Place. their duty to withstand your 
endeavours that way. The rather. for that 
hey have seen already some small begin- 
ings of the fruits thereof, in them who 
concurring with you in judgment about the 
necessity of that discipline, have adven- 
shee without more ado to separate them- 
Ives from the rest of the Church, and to 
put your speculations in execution 4, These 
cL [See Strype, Whitg. 11. 191 ; Ann. IV. 127, 
136, 187—196, 197, 202, 239, 246. Bancroft, Sur- 
vey, &c. 340—349. The head of this separation 
was Robert Browne. See his “ Treatise of Refor- 


Plan of the Work: four last Books. 


148 


men’s hastiness the warier sort of you doth 
not commend ; ye wish they had held them- 
selves longer in, and not so dangerously 
flown abroad before the feathers of the 
cause had been grown; their error with 
merciful terms ye reprove, naming them, 
in great commiseration of mind, your “ poor 
“brethren 5.” They on the contrary side 
more bitterly accuse you as their “false 
“brethren;” and against you they plead, 
saying: “From your breasts it is that we 
“have sucked those things, which when ye 
“ delivered unto us, ye termed that heaven- 
“ly, sincere, and wholesome milk of God’s 
“word δ, howsoever ye now abhor as poi- 
“son that which the virtue thereof hath 
“wrought and brought forth in us. You 
“ sometime our companions, guides and fa- 
“miliars, with whom we have had most 
“ sweet consultations 7, are now become our 
“professed adversaries, because we think 
“the statute-congregations in England to 


“ mation without tarrying for any, and of the wick- 
“ edness of those Preachers, which will not reform 
‘themselves and their charge, because they will 
“ tarry till the Magistrate command and compel 
“them.” Prefixed to “ A Book which sheweth 
“the Life and Manners of all true Christians.” 
(Bodl. 4°. Β. 8. Th. Seld.) Middleburgh, 1582. Also 
(Bodl. 4°. Crymes, 744.) “ Greenwood’s Answer to 
“ Giffard,” (who had written a short Treatise 
against the Donatists of England,) and in the 
same yolume, 2. “ A collection of certain slander- 
“ous Articles given out by the Bishops ;” and 3. 
“ A Collection of certain Letters and Conferences 
‘lately passed betwixt certain Freachers and two 
“Prisoners in the Fleet,” (Barrow and Green- 
wood,) all 1590. In this latter, p. 7, we find the 
following portion of a dialogue between Barrow 
and Sperin, a Puntan minister. “ Bar.‘ Trow you, 
“ are none wicked in all the land, with whom you 
“ stand one body? for all are of your church. Will 
“you justify also all the parishes of England? 
“« Sper. ‘I will justify all those parishes that have 
“preaching ministers.’ Bar. ‘ And what think you 
“ of those that have unpreaching ministers?’ Sper. 
“ἐς 7 think not such to be true churches’ (Mr. Spe- 
‘rin was here requested to set down this under 
“his hand, but would not.”) In “An Answer to 
« M. Cartwright his Letter for joing with the 
“ English Churches,” (which letter is subjoined in 
the same pamphlet, Bodl. 4°. S. 58. Th.) we read, 
p- 12, ‘Another proof is, as though it were grant- 
‘ed him, That where a preaching minister is, 
“ there is a church.”] 

5 (Penry, Preface to “ A Brief Discovery,” (after 
speaking of Donatism,) “ If any of our poor breth- 
“ren be carried away, to think otherwise of the 
“ congregations of England, which enjoy the word 
“ truly preached and the right administration of the 
‘‘ sacraments : we cease not to pray that the Lord 
“ would reform their judgments. But woe be unto 
‘our Bishops, which are the cause of this their 
‘© stumbling, and maintainers of their error. For 
“the poor brethren do hold nothing in this point, 
‘but that which the learned fathers, as M. a. 
“ὁ croft calleth them, have decreed.”] 

61 Pet. ii. 2. 

7 Psalm ly. 13. 


144 


“be no true Christian churches ὃ: because 
“we have severed ourselves from them ; 
“and because without their leave and li- 
“cense that are in civil authority, we have 
“secretly framed our own churches accord- 
“ing to the platform of the word of God. 
“For of that point between you and us 
“there is no controversy. Alas! what 
“would ye have us to do? At such time 
“as ye were content to accept us in the 
“number of your own, your teachings we 
“heard, we read your writings: and though 
“we would, yet able we are not to forget 
“with what zeal ye have ever professed, 
“that in the English congregations (for so 
“many of them as be ordered according 
“unto their own laws) the very public ser- 
“vice of God is fraught as touching mat- 
“ter with heaps of intolerable pollutions, 
“and as concerning form, borrowed froin 
“the shop of Antichrist; hateful both ways 
“in the eyes of the Most Holy; the kind 
“of their government by bishops and arch- 
“bishops antichristian ; that discipline which 
“Christ hath ‘essentially tied, that is to say, 
so united unto his Church, that we cannot 
“account it really to be his Church which 
“hath not in it the same discipline, that 
“very discipline no less there despised, 
“than in the highest throne of Antichrist °; 
“all such parts of the word of God as do 


8 [See the opinions charged on Barrow and 
Greenwood before the court of high commission, 
Noy, 1587, in Paule’sLife of Whitgift ; Words- 
worth, E. B. ΙΝ, 356. One of them is, “ That all 
‘the precise, which refuse the ceremonies of the 
“Church, and yet preach in the same Church, 
“strain at a gnat and swallow a camel; and are 
“close hypocrites, and walk in a left-handed pol- 
“icy: as Master Cartwright, Wiggington, &c.” 
See the notes on Cranmer’s letter to Hooker, vol. 
ii. book ν. appendix 2.] 

9 Pref. against Dr. Bancr. [Pref. to “a Briefe 
“« Discovery of the Untruthes and Slanders (against 
“the true government of the Chureh of Christ) 
«ὁ contained in a Sermon, preached the 8 Febuarie, 
“1588, by D. Bancroft, and since that time set 
“ forth in print, with additions by the said Author.” 
By Penry, 1590. The passage referred to is, “ The 
“ visible Church of God, wheresoever it be, hath 
“ the power of binding and loosing annexed unto 
“jt, as our Saviour Christ teacheth us, Matth. 18, 
“which authority is so essentially tied unto the 
“ὁ visible Church, that wheresoever this power is to 
“be found, there the Church of Christ is also visi- 
“ble, and wheresoever there is a visible Church, 
“there this authority cannot be denied to be. ... 
“ Now the reader cannot be ignorant, that our bish- 
“ops will never grant that the visible congrega- 
“tions in England ought to have this power of 
“ binding and loosing. ... The crime therefore of 
* schism, and Donatism, which M. Bancroft and 
“the prelates would fasten upon us, doth justly 
“cleave unto themselves...... It shall be proved 
‘in the end, that they are the schismatics and not 
“we. It shall appear that they are growing to 
“make a body of their own, wherewith the Church 
“of God in a while (if they hold on their course)- 


Dangerous Tendency of Puritanism. 


[PREFACE. 


“any way concern that discipline no less 
“unsoundly taught and interpreted by all 
“authorized English pastors, than by An- 
“tichrist’s factors themselves; at baptism 
“crossing, at the supper of the Lord kneel- 
“ing, at both, a number of other the most 
“notorious badges of antichristian recog- 
“nizance usual. Being moved with these 
“and the like your effectual discourses, 
“whereunto we gave most attentive ear 
“till they entered even into our souls, and 
“were as fire within our bosoms; we 
“thought we might hereof be bold to con- 
“clude, that sith no such antichristian syna- 
“gooue may be accounted a true church of 
“Christ, you by accusing all congregations 
“ordered according to the laws of Eng- 
“land as antichristian, did mean to con- 
“demn those congregations, as not being 
“any of them worthy the name of a true 
“Christian church. Ye tell us now it is 
“not your meaning. But what meant your 
“often threatenings of them, who profess- 
“ing themselves the inhabitants of Mount 
“Sion, were too loth to depart wholly as 
“they should out of Babylon? Whereat 
“our hearts being fearfully troubled, we 
‘“durst not, we durst not continue longer so 
“near her confines, lest her plagues might 
“sudderily overtake us, before we did cease 
“to be partakers with her sins: for so we 
“could not choose but acknowledge with 
“orief that we were, when, they doing 
“evil, we by our presence in their assem- 
“blies seemed to like thereof, or at least- 
“wise not so earnestly to dislike, as became 
“men heartily zealous of God’s glory. For 
“adventuring to erect the discipline of 
“Christ without the leave of the Christian 
“magistrate, haply ye may condemn us as 
“fools, in that we hazard thereby our es- 
“tates and persons further than you which ~ 
“are that way more wise think necessary: — 
“but of any offence or sin therein commit-_ 
“ted against God, with what conscience 
“can you accuse us, when your own posi- — 
“tions are, that the things we observe © 
“should every of them be dearer unto us — 
“than ten thousand lives; that they are — 
“the peremptory commandments of God; 
“that no mortal man can dispense with 
“them, and that the magistrate grievously — 
“sinneth in not constraining thereunto? — 
“Will ye blame any man for doing that of 
“his own accord, which all men should be 
“compelled to do that are not willing of © 
“themselves? When God commandeth, 
“shall we answer that we will obey, if so 
“be Cesar will grant us leave? -Is disei- 
“line an ecclesiastical matter or a civil? If 
“an ecclesiastical, it must of necessity be- 
“long to the duty of the minister. And 
“the minister (you say) holdeth ail his au- 


“ can have no more to do, than in times past it had 
“with the schismatical Donatists.”) 


Ch. viii. 2, 3.] 


“thority of doing whatsoever belongeth 
“unto the spiritual charge of the house of 
“ God even immediately from God himself, 
“without dependency upon any magistrate. 
“Whereupon it followeth, as we suppose, 
“that the hearts of the people being willing 
“to be under the sceptre of Christ, the 
“minister of God, into whose hands the 
“Lord himself hath put that sceptre, is 
“without all excuse if thereby he guide 
“them not. Nor do we find that hitherto 
“greatly ye have disliked those churches 
“abroad, where the people with direction 
“of their godly ministers have even against 
“the will of the magistrate brought in 
“ejther the doctrine or discipline of Jesus 
“Christ. For which cause we must now 
“think the very same thing of you, which 
“our Saviour did sometime utter concern- 
“ing falsehearted Scribes and Pharisees, 
«“‘they say, and do ποί 10.) Thus the 
foolish Barrowist deriveth his schism by 
way of conclusion, as to him it seemeth, 
directly and plainly out of your principles. 
Him therefore we leave to be satisfied by 
ou from whom he hath sprung. 

[2.] And if such by your own acknowl- 
edgment be persons dangerous, although 
as yet the alterations which they have made 
are of smalland tender growth; the changes 
likely to ensue throughout all states and 
yocations within this land, in case your de- 
sire should take place, must be thought 
upon. 

First concerning the supreme power of 
the Highest, they are no small prerogatives, 
which now thereunto belonging the form of 
your discipline will constrain it to resign; 
as in the last book of this treatise we have 
shewed at large !!. 

Again it may justly be feared whether our 

nglish nobility, when the matter came in 

ial, would contentedly suffer themselves 
be always at the call, and tostand to the 
entence of a number of mean persons as- 


‘sisted with the presence of their poor teach- 


er!?, a man (as sometimes it happeneth) 


10 Matt. xxiii. 3. 
1 [From this it would seem that the whole trea- 
tise was in a manner finished before 1594, when 


this preface was published] 


12 [Sutcliffe de Presbyt. 134. ‘ Legibus nostris 


- antiquatis, et hominibus doctis ab Ecclesie clavo 


(quam secundum leges et divinas et humanas ad- 
Ministrant) dimotis, presbyteri se ad rem accin- 
gent, Deus bone, quales et quanti homines! acce- 
dent primo Pastores quidam (si quales apud nos 


Sunt scire cupiatis) adolescentuli plerique novi, re- 


Yum imperiti, cui pueros male ecredideris aut unum 


Servulum ; qui seipsos vix regunt, tantum abest ut 
incipes regere possint. Aderunt etiam (τὸ ἐπὶ 
φακῆ μυρὸν) Presbyteri, viri bene barbati et te- 
trici, quorum plurime sunt species: eorum enim 
Nonnuli artifices sunt, ut fabri, qui nobis arte 


~Vuleania disciplinam excudent: coqui etiam 


:derunt, ut aliquid sit in presbyterio insipido con- 
dimenti: sutores, ut pugnantes presbyterorum 
Vou. I. ὮΝ 


Prerogatives of the Crown and Nobility affected. 


145 


though better able to speak, yet little or no 
whit apter to judge, than the rest: from 
whom, be their deaiings never so absurd, 
(unless it be by way of complaint to a syn- 
od,) no appeal may be made unto any one 
of higher power, inasmuch as the order of 
your discipline admitteth no standing ine- 
quality of courts, no spiritual judge to have 
any ordinary superior on earth, but as many 
supremacies as there are parishes and sev- 
eral congregations. 

[3.] Neither is it altogether without cause 
that so many do fear the overthrow of all 
learning as a threatened sequel of this your 
intended discipline. For if “the world’s 
“ preservation” depend upon “ the multitude 
“ of the wise !?;” and of that sort the num- 
ber hereafter be not likely to wax over- 
great, “ when” (that wherewith the son of 
Sirach professeth himself at the heart griev- 
ed) “men of understanding are” already so 
“little set by 13;” how should their minds 
whom the love of so precious a jewel filleth 
with secret jealousy even in regard of the 
least things which may any way hinder the 
flourishing estate thereof, choose but mis- 
doubt lest this discipline, which always you 
match with divine doctrine as her natural 
and true sister, be found unto all kinds of 
knowledge a step-mother '*; seeing thatthe 
greatest wordly hopes, which are proposed 
unto the chiefest kind of learning, ye seek 
utterly to extirpate as weeds, and have 
grounded your platform on such proposi- 
tions as do after a sort undermine those most 
renowned habitations, where through the 
goodness of Almighty God al]lcommendable 
arts and sciences are with exceeding great 
industry hitherto (andso may they for ever 
continue) studied, proceeded in, and pro- 
fessed'§? To charge Youas purposely bent 


sententias sarciant: sine cementariis, arx hee 
presbyteralis edificari non potest: adjungentur 
preterea aliquot agricolarum et mercatorum cen- 
turie: pharmacopole vero non recte desidera- 
buntur, multo enim illis opus erit helleboro. Atque 
istis ita constitutis et consarcinatis, quis non pres- 
byterium istiusmodi omnibus archiepiscopis, epis- 
copis, et reliquis ecclesia Anglicane moderatori- 
bus preeferat 7 

12 Sap. vi. 24. 13 Keclus. xxvi. 28. 

14 [« By studying in comers, many melancholy 
“ model-makers, and church -cobblers may be 
“ made, but not one sound divine: for scholars 
“profit by mutual conference, disputation, exer- 
“ cise, mutual emulation and example, as much 
“ as by hearing and reading: but those helps they 
“ Jose that teach in corners. ‘There is but small 
“hope that they would make leamed men, or 
“ semblant that they mean any such matter, when 
“ taking away the livings of the clergy, and hope 
“ of reward from the learned, they tum men up 
« to live upon pensions, and to stand to thercour- 
“ tesy of unlettered elders and deacons, that think 
* crusts too good for learned men.” Sutcliffe, 
False Semblant, &c. 134.] 

15 [Technical words, for the three degrees aca- 


14 


to the overthrow of that, wherein so many 
of you have attained no small perfection, 
were injurious. Only therefore 1 wish that 
yourselves did well consider, how opposite 
certain of your positions are unto the state 
of collegiate societies, whereon the two uni- 
versities consist. Those degrees which 
their statutes bind them to take are by your 
laws taken away '!*; yourselves who have 
sought them ye so excuse, as that ye would 
have men to think ye judge them not allow- 
able, but tolerable only, and to be borne with, 
for some help which ye find in them unto the 
furtherance of your purposes, till the corrupt 
estate of the Church may be better reformed. 
Your laws forbidding ecclesiastical persons 
utterly the exercise of civil power must needs 
deprive the heads and masters in the same 
colleges of all such authority as now they ex- 
ercise, either at home, by punishing the faults 
of those, who not as children to their parents 
by thelaw of nature, but altogether by civil 
authority are subject unto them; or abroad 
by keeping courts amongst their tenants. 
Your laws making permanent inequality 
amongst ministers a thing repugnant to the 
word of God, enforce those colleges, the se- 
niors whereof are all or any part of them min- 
isters under the government of a master in 
the same vocation, to choose as oft as they 
meet together a new president. For if so 
ye judge it necessary to do in synods, for 
the avoiding of permanent inequality 
amongst ministers, the same cause must 
needs even in these collegiate assemblies 
enforce the like. Except peradventure ye 
mean to avoid all such absurdities, by dis- 
solving those corporations, and by bringing 
the universities unto the form of the school 
of Geneva. Which thing men the rather 
are inclined to look for, inasmuch as the 
ministry, whereinto their founders with sin- 
gular providence have by the same statutes 
appointed them necessarily to enter at a 
certain time, your laws bind them much 
more necessarily to forbear, till some parish 
abroad call for them 17. 

[4.1 Your opinion concerning the law 
civil is that the knowledge thereof might be 
spared, as a thing which this land doth not 
need'%, Professors in that kind being few, 


demical in the several faculties : including the fa- 
culty of arts; for masters of arts are all, properly 
speaking, professors or readers. ] 

16 [Adm. 16. “ The titles of oure universitie, 
“ doctors, and bachelors of divinitie, are not only 
“ for vayn glory sought and graunted, but there 
“ they are the names of course, conferred rather 
“ by the prophane judgments of them that know 
“ not what office of the Church they belong too.”] 
&c. 

17 (Decl. of Disc. transl. by 'T. C. p. 155.] 

18 Humb. Motion to the L. L. p. 50. [* As for 
“the canon Jaw, it is no way hurtful, but good 
“ for the state of this realm, if it were abolished : 
“ being, as hereafter will appear, not necessary but 


Tendency of Puritan Principles exemplified in 


"7 


[Prerace, 


ye are the bolder to spurn at them, and not 
to dissemble your minds as concerning their 
removal: in whose studies although myself 
have not much been conversant, neverthe- 
less exceeding great cause I see there is to 
wish that thereunto more encouragement 
were given; as well for the singular treas- 
ures of wisdom therein contained, as also 
for the great usé we have thereof, both in 
decision of certain kinds of causes arising 
daily within ourselves, and especially for 
commerce with nations abroad, whereunto 
that knowledge is most requisite. The rea- 
sons wherewith ye would persuade that 
Scripture is the only rule to frame all our 
actions by, are in every respect as effectual 
for proof that the same is the only law 
whereby to determine all our civil contro- 
versies. And then what doth let, but that 
as those men may have their desire, who 
frankly broach it already that the work of 
reformation will never be perfect, till the 
law of Jesus Christ be received alone; so 
preter and counsellors may bring their 

ooks of the common law, and bestow them 
as the students of curious and needless arts 19 
did theirs in the Apostles’ tme? I leave 
them to scan how far those words of yours 
may reach, wherein ye declare that, where- 
as now many houses lie waste through in- 
ordinate suits of law, “this one thing will 
“shew the excellency of discipline for the 
“wealth of the realm, and quiet of subjects; 
“that the Church is to censure such a party 
“who is apparently troublesome and con- 
“tentious, and without reasonable cause 
“upon a mere will and stomach doth vex 
“and molest his brother, and trouble the 
“country 7°.” For mine own part I do not 
see but that it might very well agree with 
your principles, if your discipline were fully 
planted, even to send out your writs of sur- 
cease unto all courts of England besides, 
for the most things handled in them 21. 


“« dangerous to the state....As for the maintain- 
“ing of civilians, as the law already maketh no 
« great necessity of them, having little other way 
«ὁ to set them on work, but by the canon law: if 
« such men’s studies were converted another way 
“to more profit, in the Church and common- 
“* wealth, little or no loss or inconvenience would 
“ follow.”} 

19 Acts xix. 19. 

20 Humb. Motion, p. 74. 

21 [Bp. Cooper, Adm. to the people of England, 
(1588,) p. 86. “ The canon law must be utterly 
“ taken away, with all offices to the same belong- 
“ ing....'The use and study of the civil law will 
“be utterly overthrown. For the civilians in this 
“ realm live not by the use of the civil law, but 
“« by the officers of the canon law, and such things 
“as are within the compass thereof. And if you 
“ take those offices and functions away, and those 
“ matters wherewith they deal in the canon law, 
“ you must needs take away the hope of reward, 
“ and by that means their whole study” Sutcliffe, 
Remonstrance to the Demonstr. of Disc, p. 41. 


a 


Ch. viii. 5. 6.] 


[5.] A great deal further I might pro- 
ceed and descend lower. But forasmuch 
as against all these and the like difficulties 
your answer is, that we ought to search 
what things are consonant to God’s will, not 


which be most for our own ease ; and there- | 


fore that your discipline being (for such is 
your error) the absolute command of Al- 
mighty God, it must be received although 


the world by receiving it should be clean | 


turned upside down; herein lieth the great- 
est danger of all. For whereas the name 
of divine authority is used to countenance 
these things, which are not the command- 
ments of God, but your own erroneous col- 
lections ; on him ye must father whatsoever 
ye shall afterwards be led, either to dom 
withstanding the adversaries of your cause, 


or to think in maintenance of your doings. | 


And what this may be, God doth know. In 
such kinds of error the mind once imagin- 
ing itself to seek the execution of God’s 
will, laboureth forthwith to remove both 


things and persons which any way hinder | 


it from taking place; and in such cases if 
any strange or new thing seein requisite to 
be done, a strange and new opinion con- 
cerning the lawfulness thereof is withal re- 
ceived and broached under countenance of 
divine authority. 

[6.1 One example * herein may serve for 
many, to shew that false opinions, touching 
the will of God to have things done, are 
OILS EE Eee = 


« That which is needless, is unlawful. courts 
« of record, as chancery and common-pleas, &c. 
* shall be found needless, if the consistory of pres- 
 byters and elders were set up}; which is only 
ἐς needful in the church or congregation of the 
ἐς faithful brethren, because they may determine 
all matters wherein any breach of charity may 
“be; as the admonitioner saith : Ergo, all courts 
“ of record, as chancery, common pleas, &c. by 
ἐς their reason will be found unlawful:” and see 
p. 178, where Udall having said, “ Govemors of 
“ the Church may not meddle but in matters ec- 
 clesiastical only, ... in deciding of controversies, 
ἐξ jn doctrine and manners, as far as appertaineth 
to the conscience,” Sutcliffe remarks ; “ This 
one limit of authority will carry all causes (though 
most civil in their nature and practice) out of all 
“courts in the land unto their elderships. First, 
“the chancery, that decideth matters of contro- 
* yersy by conscience, is clearly dammed up, and 
“ may go pick paigles” (i. e. cowslips.) “ And are 
any other civil courts in better case? No verily: 
“ for can any controversy be betwixt man and 
* man, but it ‘ appertaineth to conscience,’ to give 
the matter contended for unto him to whom of 
ight itis due?” See also‘ False Semblant,” &c. 
132, 133.] 

22 Counterb. p. 108. [““ His” (Cosins’s) “ first 
reasons are drawn from the inconveniences, 
which he thinketh will come into the Church by 
this means ; as requiring rather (like a civilian 
“not a divine) what is safe, than what is accord- 
“ ing to God his will.”] 

= [See Abp. Whitgift’s Exhortation prefixed to 
‘the Answer to the Admonition. Ist ed. p. 13—16. 


t 
. 


the Anabaptists: their affected austerity. 


147 


wont to bring forth mighty and violent prac- 
tices against the hindrances of them; and 
those practices new opinions more perni- 
cious than the first, yea, most extremely 
sometimes opposite to that which the first 
did seem to intend. Where the people took 
upon them the reformation of the Church 
by casting out popish superstitions, they 
having received from their pastors a gene- 
ral instruction “ that whatsoever the heaven- 
“ly Father hath not planted must be root- 
“ed out?4,” proceeded in some foreign pla- 
ces so far that down went oratories and the 
very temples of God themselves. For as 
they chanced to take the compass of their 
commission stricter or larger, so their deal- 
ings were accordingly more or less mode- 
rate. Amongst others there sprang up pre- 
sently one kind of men, with whose zeal 
and forwardness the rest being compared 


| were thought to be marvellous cold and 


dull. These grounding themselves on rules 
more general; that whatsoever the law of 
Christ commandeth not, thereof Antichrist 
is the author: and that whatsoever Anti- 
christ or his adherents did in the world, the 
true professors of Christ are toundo; found 
out many things more than others had done, 
the extirpation whereof was in their con- 
ceit as necessary as of any thing before re- 
moved. Hereupon they secretly made their 
doleful complaints every where as they 
went, that albeit the world did begin to 
profess some dislike of that which was evil 
in the kingdom of darkness, yet fruits wor- 
thy of a true repentance were not seen; 
and that if men did repent as they ought, 
they must endeavour to purge the earth of 


24 Matt. xv. 13. [See Brandt. Hist. of the Re- 
form. in the Low Countries: B. ii. and vii.) - 

25 Guy de Brés contre l’Erreur des Anabaptists, 
p- 3. [ La racine, source, et fondement des An- 
“ abaptistes ou Rebaptisez de nostre tems: avec 
“tres ample refutation des arguments principaux, 
“ par lesquels iis ont accoustumé de troubler |’ Eglise 
“de nosiee Seigneur Jesus Christ, et seduire les 
“simples. Le tout reduit en trois livres, par Gu 
“de Brés. Chez Pierre de S. Andre, MDXCV,” 
small 4to. pp. 903, no place of publication mention- 
ed. The author was a pastor at Lille and Valen- 
ciennes, and with Saravia and three or four others 
was a principal author of “ A Confession of Faith 
“οὕ the Reformed Churches of the Low Countries, 
* 1561 or 1562,” adopted by the States of Holland 
in 1622. “ The said Saravia says in a certain let- 
“ter, which I myself have seen, that ‘ Guido de 
“ Brés communicated this Confession to such min- 
‘jsters as he could find, desiring them to correct 
“‘ what they thought amiss in it ; so that it was not 
“to be considered as one man’s work ; but that 
“none who were concerned in it ever designed it 
* for a ryle of faith to others, but only for a scrip- 
“tural proof of what they themselves believed.” 
Brandt’s Hist. of the Reform. in the Low Coun- 
tries, Eng. Transl. I. 142. De Brés was hi 
at Valenciennes by the government of Phillip II, 
in 1567. Ibid. p. 250. Anabaptism began by his 
account in Lower Saxony, about 1521.] 


148 


all manner evil, to the end there might fol- 
low a new world afterward, wherein righte- 
ousness only should dwell. Private repen- 
tance they said must appear by every man’s 
fashioning his own life contrary unto the 
customs and orders of this present world, 
both in greater things and in less. To this | 
purpose they had always in their mouths 
those greater things, charity, faith, the true 
fear of God, the cross, the mortification of 
the flesh*’, All their exhortations were to 
set light of the things in this world, to 
count riches and honours vanity, and in to- 
ken thereof not only to seek neither, but if 
men were possessors of both, even to cast 
away the one and resign the other, that all 
men might see their unfeigned conversion 
unto Christ®7. They were solicitors of men 
to fasts®8, to often meditations of heaven- 
ly things, and as it were conferences in se- 
cret with God by prayers, not framed ac- 
cording to the frozen manner of the world, 
but expressing such fervent desires, as might 
even force God to hearken unto them. 
Where they found men in diet, attire, fur- 
niture of house, or any other way, obsery- 
ers of civility and decent order, such they 
reproved as being carnally and earthly 
minded. Every word otherwise than se- 
verely and sadly uttered seemed to pierce 
like a sword through them”. If any man 
were pleasant, their manner was presently 
with deep sighs to repeat those words of 
our Savior Christ, ““Woe be to you which 
“now laugh, for ye shall lament*°.” So 
great was their delicht to be always in 
trouble, that such as did quietly lead their 
lives, they judged of all other men to be in 
most dangerous case. They so much af- 
fected to cross the ordinary custom in eve- 
_ ry thing, that when other men’s use was to 
put on better attire, they would be sure to 
shew themselves openly abroad in worse : 
the ordinary names of the days in the week 
they thought it a kind of profaneness to 
use, and therefore accustomed themselves 
to make no other distinction than by num- | 
bers, the First, Second, Third day 51}. 

[7.1 From this they proceeded unto pub- 
lic reformation, first ecclesiastical, and then 
civil. Touching the former, they boldly 
avouched that themselves only had the 
truth, which thing upon peril of their lives 
they would at all times defend; and that 
since the Apostles lived, the same was nev- 
er before in all points sincerely taught 33, 
Wherefore that things might again be 
brought to that ancient integrity which 
Jesus Christ by his word requireth, they 
began to control the ministers of the gos- 
pel for attributing so much force and vir- 


46 p. 4. 
27 p. 16. 
38 p. 118, 119. 


29 p. 116, 120. 
30 Tiuke vi. 25. 
3lp. 117. 

32 p. 40. 


The Anabaptists’ Notions of the Bible. 


[PREFACE. 


tue unto the scriptures of God read, where- 
as the truth was, that when the word is 
said to engender faith in the heart, and to 
convert the soul of man, or to work any 
such spiritual divine effect, these speeches 


'are not thereunto appliable as it is read or 


preached, but as it is ingrafted in us by 
the power of the Holy Ghost opening the 
eyes of our ΠΑΡΑ τος ἄτο, and so revealing 
the mysteries of God, according to that 
which Jeremy promised before should be, 
saying, “I will put my law in their inward 
“arts, and I will write it in their hearts 33.” 
The Book of God they notwithstanding for 
the most part so admired, that other dispu- 
tation against their opinions than only by 
allegation of Scripture they would not 
hear; besides it they thought no other 
writings in the world should be studied; 
insomuch as one of their great prophets ex- 
horting them to cast away all respects unto 
human writings, so far to his motion they 
condescended, that as many as had any 
books save the Holy Bible in their custo- 
dy, they brought and set them publicly on 
fire 34. When they and their Bibles were 
alone together, what strange fantastical 
opinion soever at any time entered into 
their heads, their use was to think the 
Spirit taught it them., Their phrensies 
concerning our Saviour’s incarnation, the 
state of souls departed, and such-like 35, 
are things needless to be rehearsed. And 
forasmuch as they were of the same suite 
with «those of whom the Apostle speaketh, 


j saying, “ They are still learning, but never 


“attain to the knowledge of truth %,? it 
was no marvel to see them every day 
broach some new thing, not heard of be- 
fore. Which restless levity they did inter- 
pret to be their growing to spiritual per- 
fection, and a proceeding from faith to 
faith *%. The differences amongst them 
grew by this mean in a manner infinite, so 
that scarcely was there found any one of 
them, the forge of whose brain was not 
possessed with some special mystery. — 
Whereupon, although their mutual con- 
tentions °° were most fiercely prosecuted * 
amongst themselves, yet when they came 
to defend the cause common to them all 
against the adversaries of their faction, 
they had ways to lick one another whole ; 
the sounder in his own persuasion excusing — 
the dear brethren *°, which were not so far 
enlightened, and professing a charitable 
hope of the mercy of God towards them 
notwithstanding their swerving from him — 
in some things. Their own ministers they 
highly magnified as men whose vocation 
was from God 40 ; the rest their manner 


33 Jer. xxxi. 33. [De 362. Tim. ii. 7, p. 65. 
66. 


Brés, p. 81, 92.] 37 Ὁ. 
34p. 27. [and 702] %p. 135. 
35 [De Brés, 1. ii. and 99 p. 25. 

1. 40. 71. 


Ch. viii. S—10.] 


was to term disdainfully Scribes and Pha- 
tisees #1, to account their calling a human 
ereature, and to detain the people as much 
as might be from hearing them. As touch- 
ing Sacraments 12, Baptism administered 
in the Church of Rome they judged to be 
but an execrable mockery and no baptism ; 
both because the ministers thereof in the 
Papacy are wicked idolaters, lewd persons, 
thieves and murderers, cursed creatures, 
ignorant beasts; and also for that to bap- 
lize is a proper action belonging unto none 
but the Church of Christ, whereas Rome 
is Antichrist’s synagogue. The custom of 
using godfathers and godmothers at chris- 
tenings they scorned 43, Baptizing of in- 
fants, although confessed by themselves to 
have been continued ever sithence the very 
Apostles’ own times, yet they altogether 
condemned; partly because sundry errors 
are of no less antiquity ‘4; and partly for 
that there is no commandment in the gos- 
pel of Christ which saith, “Baptize in- 
“fants #5” but he contrariwise in saying, 
“ Go preach and baptize,” doth appoint that 
the minister of baptism shall in that action 
first administer doctrine, and then baptism; 
as also in saying, “ Whosoever doth be- 
“lieve and is baptized,” he appointeth tl at 
the party to whom baptism is administered 
shall first believe and then be baptized; to 
the end that believing may go before this 
sacrament in the receiver, no otherwise 
than preaching in the giver; sith equally 
in both 45, the law of Christ declareth not 
only what things are required, but also in 
what order they are required. The Kucha- 
rist they received (pretending our Lord and 
Saviour’s example) after supper; and for 
avoiding all those impieties which have 
been grounded upon the mystical words of 
Christ, “ This is my body, this is my blood,” 
they thought it not safe to mention either 
body or blood in that sacrament, but rather 
to abrogate both, and to use no words but 
these, “ Take, eat, declare the death of our 
“Lord: Drink, shew forth our Lord’s 
“ death 47.” In rites and ceremonies their 
profession was hatred of all conformity with 
the Church of Rome: for which cause they 
would rather endure any torment than ob- 
serve the solemn festivals which others did, 
inasmuch as Antichrist (they said) was the 
first inventor of them “48. 

[8.1 The pretended end of their civil ref 
ormation was that Christ might have do- 
minion over all; that all crowns and scep- 
tres might be thrown down at his feet; that 
no other might reign over Christian men 
but he, no regiment keep them in awe but 
his discipline, amongst them no sword at all 


41 p. 194. 45 p. 722, 726, 688. 
42p. 764. 46 p. 518. 

43p. 748. 47 p, 38. 

“4p. 514. 48 p, 122. 


Their Insubordination : 


uhy borne with at first. 149 


| be carried besides his, the sword of spiritual 


excommunication. For this cause they la- 
boured with all their might in overturning 
the seats of magistracy **, because Christ 
hath said, “Kings of nations δ ;” in abol- 
ishing the execution of justice 5, because 
Christ hath said, “ Resist not evil ;” in for- 
bidding oaths, the necessary means of judi- 
cial trial 2, because Christ hath said, “Swear 
“notat all:” finally, in bringing in commu- 
nity of goods 53, because Christ by his Apos- 
tles hath given the world such example, to 
the end that men might excel one another 
notin wealth the pillar of secular authority, 
but in virtue. 

[9.] These men at the first were only 
pitied in their error, and not much withstood 
by any; the great humility, zeal, and devo- 
tion, which appeared to be in them, was in 
all men’s opinion a pledge of their harmless 
meaning. The hardest that men of sound un- 
derstanding conceived of them was but this, 
Ὁ quam honesta voluntate miseri errant! 
“ With how good a meaning these poor 
souls do evil54!” Luther made request unto 
Frederick duke of Saxony ©, that within his 
dominion they might be favourably dealt 
with and spared, for that (their error ex- 
empted) they seemed otherwise right good 
men. By means of which merciful tolera- 
tionthey gathered strength, much more than 
was safe for the state of the commonwealth 
wherein they lived. They had their secret 
corner-meetings and assemblies in the 
night, the people flocked unto them by 
thousands *°, 

[10.] The means whereby they both al- 
lured and retained so great multitudes were 
most effectual: first, a wonderful show of 
zeal towards God, wherewith they seemed 
to be even rapt in every thing they spake: 
secondly, a hatred of sin, and a singular 
love of integrity, which men did think to be 
much more than ordinary in them, by rea- 
son of the custom which they had to fill the 
ears of the people with invectives against 
their authorized guides, as well spiritual as 
civil: thirdly, the bountiful relief wherewith 
they eased the broken estate of such needy 
creatures, as were in that respect the more 
apt to be drawn away’: fourthly, a tender 
compassion which they were thought to take 
upon the miseries of the common sort, over 
whose heads their manner was even to pour 
down showers of tears, in complaining that 
no respect was had unto them, that their 
goods were devoured by wicked cormorants, 
their persons had in contempt, all liberty 
both temporal and spiritual taken from 
them 58, that it was high time for God now 


49 0. 841. lib. v. c. 19. [p. 480, ed. 
50 (Luke xxii. 25.) Oxon. 1684.] 

δι p. 833. 55 p. 6. 

52 p. 849. 56 p. 4, 20, 41, 42. 

53 Ὁ. 40. 57 p. 55. 

54 Lactant. de Justit. 5p. 6, 7. 


150 


Arts employed by the Anabaptists. Results of Anabaptism. 


(PREFACE. 


to hear their groans, and to send them de-| the wicked from the earth, and establishing 


liverance: lastly, a cunning sleight which | 


they had to stroke and smooth up the minds 
of their followers, as well by appropriating 
unto them all the favourable titles, the good 
words, and the gracious promises in Scrip- 
ture ; asalso by casting the contrary always 
on the heads of such as were severed from 
that retinue. Whereupon the people’s com- 
mon acclamation unto such deceivers was, 
“These are verily the men of God, these 
“are his true and sincere prophets 53.) If 
any such prophet or man of God did suffer 
by order of law condign and deserved pun- 
ishment, were it for felony, rebellion, mur- 
der, or what else, the people, (so strangely 
were their hearts enchanted,) as though 
blessed Saint Stephen had been again mar- 
tyred, did lament that God took away his 
most dear servants from them °°. 

{11.] In all these things being fully per- 
suaded, that what they did, it was obedi- 
ence to the will of God, and that all men 
should do the like; there remained, after 
speculation, practice, whereby the whole 
world thereunto (if it were possible) might 
be framed. This they saw could not be 
done but with mighty opposition and re- 
sistance ; against which to strengthen them- 
selves, they secretly entered into league of 
association δ. And peradventure consid- 
ering, that although they were many, yet 
long wars would in time waste them out; 
they began to think whether it might not 
be that God would have them do, for 
their speedy and mighty increase, the same 
which sometime God’s own chosen people, 
the people of Israel, did. Glad and fain 
they were to have it so; which very desire 
was itself apt to breed both an opinion of 
possibility, and a willingness to gather ar- 
guments of likelihood, that so God himself 
would have it. Nothing more clear unto 
their seeming, than that a new Jerusalem 
being often spoken of in Scripture, they un- 
doubtedly were themselves that new Jeru- 
salem, and the old did by way of a certain 
figurative resemblance signify what they 
should both be and do. Here they drew ina 
sea of matter, by applying all things unto 
their own company, which are any where 
spoken concerning divine favours and ben- 
efits bestowed upon the old commonwealth 
of Israel; concluding that as Israel was 
delivered out of Egypt, so they spiritually 
out of the Egypt of this world’s servile 
thraldrom unto sin and superstition ; as Is- 
rael was to root out the idolatrous nations 
and to plant instead of them a people which 
feared God; so the same Lord’s good will 
and pleasure was now, that these new Israel- 
ites should, under the conduct of other Josh- 
uas, Samsons, and Gideons, perform a work 
no less miraculous in casting out violently 

59 p. 7. 


60 p, 97. 61 p. 6. 


the kingdom of Christ with perfect liber- 
ty: and therefore, as the cause why the 
children of Israel took unto one man many 
wives, might be lest the casualities of war 
should any way hinder the promise of God 
concerning their multitude from taking effect 
in them; so it was not unlike that for the 
necessary propagation of Christ’s kingdom 
under the Gospel the Lord was content to 
allow as much, 

ΕΗ Now whatsoever they did in such 
sort collect out of Scripture, when they came 
to justify or persuade it unto others, all was 
the heavenly Father’s appointment, his com- 
mandment, his will and charge. Which 
thing is the very point, in rezard whereof I 
have gathered this declaration. For my 
purpose herein is to shew, that when the 
minds of men are once erroneously per- 
suaded that it is the will of God to have 
those things done which they fancy, their 
opinions are as thorns in their sides, never 
suffering them to take rest till they have 
brought their speculations into practice. 
The lets and impediments of which practice 
their restless desire and study to remove 
leadeth them every day forth by the hand into 
other more dangerous opinions, sometimes 
quite and clean contrary to their first pre- 
tended meanings: so as what will grow out 
of such errors as go masked under the cloak 
of divine authority, impossible it is that ever 
the wit of man should imagine, till time 
have brought forth the fruits of them: for 
which cause it behoveth wisdom to fear the 
sequels thereof, even beyond all apparent 
cause of fear. These men, in whose mouths 
at the first sounded nothing but only morti- 
fication of the flesh, were come at the length 
to think they might lawfully have their six 
or seven wives apiece; they which at the 
first thought judgment and justice itself to 
be merciless cruelty, accounted at the Jength 
their own hands sanctified with being em- 
brued in Christian blood ; they who at the 
first were wont to beat down all dominion, 
and to urge against poor constables, “ Kings 
“of nations ;” had at the length both con- 
suls and kings of their own erection amongst 
themselves: finally, they which could not 
brook at the first that any man should seek, 
no not by law, the recovery of goods inju- 
riously taken or withheld from him, were 
grown at the last to think they could not 
offer unto God more acceptable sacrifice, 
than by turning their adversaries clean out 
of house and home, and by enriching them- 
selves with all kind of spoil and pillage; 
which thing being laid to their charge, they 
had in readiness their answer ®, that now 
the time was come, when according to our 
Saviour’s promise, “the meek ones must 
“inherit the earth ®°;” and that their title 


62 p, 41. 63 Matt. v. 5. 


Ch. viii. 13. 


hereunto was the same which the righteous ; 
Israelites had unto the goods of the wicked 
Egyptians 5". 

13.] Wherefore sith the world hath had 
in these men so fresh experience, how dan- 
gerous such active errors are, it must not 
offend you though touching the sequel of 
a present mispersuasions much more be 

oubted, than your own intents and pur- 
poses do haply aim at. And yet your 
words already are somewhat, when ye af- 
firm, that your Pastors, Doctors, Elders, 
and Deacons, ought to be in this Church 
of England, “whether her Majesty and our 
“state will or no ® ;” when for the animating 
of your confederates ye publish the mus- 
ters which ye have made of your own 
bands, and proclaim them to amount I know 
not to how many thousands*®*; when ye 


64 Exod. xi. 2. 

65 Mart. in his third Libel. 

66 [Second Adm. p. 59, (misprint for 65,) ed. 
1617. ‘“ We beseech you to pity this case, and to 
« provide for it; it is the case already of many a 
“ thousand in this land; yea, it is the case of as 
τὲ many as seek the Lord aright, and desire to have 
“his own orders restored. Great troubles will 
“come of it, if it be not provided for ; even the 
“ same ag that hath stirred me, a man unknown, 
“to , though those poor men which are lock- 
᾿ ei sri ον βίο, reine do, nor can be suffer- 

_ ed to speak, will daily stir up more.” 

Str. Whitg. II. 18. (from a MS.) “ One of our 
‘late libellers” [marg. Martyn] “ braggeth of 
** 100,000 hands: and wisheth the parliament to 
“bring in this reformation though it be by with- 
“ standing the Queen’s Majesty.” 

Ibid. 191. In 1592, the Barrowists “ were reck- 
“ oned to amount to 20,000 by Sir W. Raleigh, in 
“a speech of his in the last Parliament.” 

“ You are too broad with Martin’s brood, for he 
hath 100,000 that will set their hands to his ar- 
ticles, and shew the Queen.” Pap with an Hatch- 
et. (Of this pamphlet see before, in a note to the 
Life of Hooker.) 

“ Let the magistrate once consider what pesti- 
“lent and dangerous beasts these wretches” (the 
Bisffops) “ are unto the civil state. For either by 
‘their own confession they are the bishops of the 
Devil, (and so by that means will be the undo- 
«a ing of the state, if they be continued therein.) or 
“else their places ought to be in this common- 
* wealth whether her Majesty and our State will 
* or no, because they are not (as they say) the Bish- 
*‘opsofman. Are they then the Bishops of God? 
“ that is, have they sucha calling as the Apostles, 
“ Evangelists, &c. had? that is, such a calling as 
“ought lawfully to be in a Christian common- 
“wealth (unless the magistrate would injury the 
“Church, yea, maim, deform, and make a mon- 
“ster of the Church) whether the magistrate will 
‘or no.” Ha’ ye any Work for a Cooper? p. 28. | 

And in the Epitome, against Dr. Bridges, hav- 
ing quoted a passage from Bp. Aylmer’s “ Harbo- 
rough for faithful Subjects,” in which the Bishop 
had commended “ those that in King Henry VIII. 
*‘ days would not grant him that his proclamations 
should have the force of a statute,” Penry pro- 
ceeds, “ I assure you, brother John, you have spo- 


Symptoms of Turbulence among the Puritans. 


151 


threaten, that sith neither your suits to the 
parliament, nor supplications to our convo- 
cation-house, neither your defences by wri- 
ting, nor challenges by disputation in be- 
half of that cause are able to prevail, we 
must blame ourselves, if to bring in disci- 
pline some such means hereafter be used as 
shall cause all our hearts to ache 57, “That 
“things doubtful are to be construed in the 
“better part,” is a principle not safe to be 
followed in matters concerning the public 
state of a commonweal. But howsoever 
these and the like speeches be accounted 
as arrows idly shot at random, without 
either eye had to any mark, or regard to 
their lighting-place ; hath not your longing 
desire for the practice of your discipline 
brought the matter already unto this de- 
murrer amongst you, whether the people 
and their godly pastors that way atlected 
ought not to make separation from the 
rest, and to begin the exercise of discipline 
without the license of civil powers, which 
license they have sought for, and are not 
heard? Upon which question as ye have 
now divided yourselves, the warier sort of 
you taking the one part, and the forwarder 
in zeal the other; so in case these earnest 
ones should prevail, what other sequel can 
any wise man imagine but this, that having 
first resolved that attempts for discipline 
without superiors are lawful, it will follow 
in the next place to be disputed what may 
be attempted against superiors which will 
not have the sceptre of that discipline to 
rule over them? Yea even by you which 
have stayed yourselves from running head- 
long with the other sort, somewhat notwith- 
standing there hath been done without the 
leave or liking of your lawful superiors, for 
the exercise of a part of your discipline 
amongst the clergy thereunto addicted ®. 


“ken many things worthy the noting, and I would 
“ our parliament men would mark this action done 
“in K. Hen. VIII. days, and follow it in bringing 
“jn reformation, and putting down Lord Bishops, 
“ with all other points of superstition. They may 
“in your judgment not only do any thing against 
* their King’s or Queen’s mind (that is behovefull 
“ to the honour of God and the good of the com- 
* monwealth) but even withstand the proceedings 
* of their sovereign.” 

67 Demonstr. in the Pref. [“ We have sought to 
“ advance the cause of God, by humble suit to the 


“parliament, by supplication to your convocation 


“house, by writing in defence of it, and by chal- 
“lenging to dispute for it: seeing none of these 
“ means used by us have prevailed. if it comein by 
“that means, which will make all your hearts to 
“ ache, blame yourselves : for it must prevail, mau- 
* gre the malice of all that stand against it ; or such 
“a judgment must overtake this land, as shall 
“cause the ears that hear thereof to tingle, and 
* make us be a by word to all that pass by us.”] 
68 [In 1567, some of the ministers who had been 
silenced by the bishops for nonconformity began to 
set up separate assemblies, using the Geneva Prayer 


152 


Retractation, for the Truth’s Sake, no Disgrace. 


[PREFAcE 


And lest examination of principal parties; are more easy for us to prevent than they 


therein should bring those things to light, 
which might hinder and let your proceed- 
ings; behold, for a bar against that impe- 
diment, one opinion ye have newly added 
unto the rest even upon this occasion, an 
opinion to exempt you from taking oaths 
which may turn to the molestation of your 
brethren in that cause 53, The next neigh- 
bour opinion whereunto when occasion re- 
quireth may follow, for dispensation with 
oaths already taken, if they afterwards be 
found to import a necessity of detecting 
aught which may bring such good men in- 
to trouble or damage, whatsoever the cause 
be”. O merciful God, what man’s wit is 
there able to sound the depth of those 
dangerous and fearful evils, whereinto our 
weak and impotent nature is inclinable to 
sink itself; rather than to shew an acknowl- 
edgment of error in that which once we 
have unadvisedly taken upon us to defend, 
against the stream as it’were of a contrary 
public resolution ! 

[14.] Wherefore if we any thing respect 
their error, who being persuaded even as 
you are have gone further upon that per- 
suasion than you allow; if we regard the 
present state of the highest governor placed 
over us, if the quality and disposition of 
our nobles, if the orders and laws of our 
famous universities, if the profession of the 
civil or the practice of the common law 
amongst us, if the mischiefs whereinto even 
before our eyes so many others have fallen 
headlong from no less plausible and fair be- 
ginnings than yours are: there is in every 
of these considerations most just cause to 
fear lest our hastiness to embrace a thing 
of so perilous consequence should cause 
posterity to feel those evils, which as yet 


Book. Strype, Parker, 1. 478—483. In 1577, the 
same party, by their “use or rather abuse” (Bish- 
op Cox to Burghley, in Str. Ann. 11. ii. 611.) of 
prophesyings, caused the inhibition of those exer- 
cises, (Queen’s letter to the Bishop of Lincoln, ibid. 
612.) and the suspension of Archbishop Grindal. 
(Grind. 342.) In 1585, they are charged with 
having established synods and classes in various 
counties, with reordination, unauthorised fast-days, 
and other schismatical acts. (Articles against 
Cartwright, in Fuller, C. H. IX. 200, 201, 202.) 
comp. in Strype’s Whitg. III. 244—256, the bill 
exhibited against them in the Star Chamber.] 

69 [This seems to have been first started, in a for- 
mal and public way, by Cartwright and others, 
when cited before the ecclesiastical commission in 
1590. Strype, Whitg. II. 19, 26, 28—32.] 

70 [The 31st article tendeted to Cartwright (Ful- 
ler, ubi sup.) contains this clause, “ That they 
“ should all teach .... that it is not lawful to take 
“any oath, whereby a man may be driven to dis- 
“cover any thing penal to himself or to his broth- 
“er ; especially if he be persuaded the matter to be 
“awful, for which the punishment is like to be in- 
“ flicted : or having taken it in this case, need not 
“ discoyer the very truth.”] 


would be for them to remedy. 

IX. The best and safest way for you 
therefore, my dear brethren, is, to call your 
deeds past to a new reckoning, 
to reexamine the cause ye 
have taken in hand, and to 
try it even point by point, argument by ar- 
gument, with all the diligent exactness ye 
can; to lay aside the gall of that bitterness 
wherein your minds have hitherto over- 
bounded, and with meekness to search the 
truth. Think ye are men, deem it not pos- 
sible for you to err; sift unpartially your 
own hearts, whether it be force of reason 
or vehemency of affection, which hath bred 
and still doth feed these opinions in you. 
If truth do any where manifest itself, seek 
not to smother it with glossing delusions, 
acknowledge the greatness thereof, and 
think it your best victory when the same 
doth prevail over you. 

[2.| That ye have been earnest in speak- 
ing or writing again and again the contra- 
ry way, shall be no blemish or discredit at 
all unto you. Amongst so many so huge 
volumes as the infinite pains of St. Augus- 
tine have brought forth, what one hath got. 
ten him greater love, commendation and 
honour, than the book” wherein he care- 
fully collecteth his own oversights, and sin- 
cerely condemneth them? Many speeches 
there are of Joh’s whereby his wisdom and 
other virtues may appear ; but the glory of 
an ingenuous mind he hath purchased b 
these words only, “7? Behold I will lay mine 
“hand on my mouth; I have spoken once, 
“vet will I not therefore maintain argu- 
“ment; yea twice, howbeit for that cause 
“further I will not proceed.” 

[3.1 Far more comfort it were for us (so 
small is the joy we take in these strifes) to 
labour under the same yoke, as men that 
look for the same eternal reward of their 
labours, to be joined with you in bands of 
indissoluble love and amity, to live as if 
our persons being many our souls were,but 
one, rather than in such dismembered sort 
to spend our few and wretched days ina 
tedious prosecuting of wearisome conten-— 
tions: the end whereof, if they have not 
some speedy end, will be heavy even on 
both sides. Brought already we are even 
to that estate which Gregory Nazianzen 
mournfully describeth, saying“, ““ My mind 


The conclu- 
slow of all. 


71 [viz.  Retractationum.” 

72 Job. xl. 4, 5. 

73 Greg. Naz. in Apol. [p. 33, sq. ed. Par. 1609. 
ἀγαπητὸν, ὁρῶντα τοὺς ἄλλους ἄνω καὶ κάτω φερομένους 
τε καὶ ταρασσομένους, φὕγοντα φυγῆ ἐκ Του μέσου, ὑπὸ 
σκέπην ἀναχωρήσαντα, λαθεῖν Tov ἸΠυνήρου τὴν ζάλην 
καὶ τὴν σκοτύμιιναν" ἥνικα πολεμεῖ μὲν ἀλλήλοις τὰ 
μέλη, οἴχεται δὲ τῆς ἀγάπης εἰ τι καὶ ἦν λείψανον....... 
Πάντες δὲ ἐσμὲν εὐσεβεῖς, ἐξ ἑνὸς μόνου, τοῦ κατα- 
γινώσκειν ἄλλων ἀσέβειαν... θηρουμεν δὲ τὰς ἀλλήλων 
ἁμαρτίας, οὐκ ἵνα θρηνήσωμεν, ἀλλ᾽ ἵνα dvetdiowper..., 


4 


J 


Ch. xi. 4.] Appeal to the Love of Christian Unity. 153 


“Jeadeth me” (sith there is no other reme- | “ judge vilely of us, who although we did 
dy) “to fly and to convey myself into some | “ well would hardly allow thereof. On our 
“corner out of sight, where [ may scape | “backs they also build that are lewd, and 
“from this cloudy tempest of maliciousness, |“ what we object one against another, the 
ἐξ whereby all parts are entered into a dead- | “same they use to the utter scorn and dis- 
“ly war amongst themselves, and that lit- | “ grace of us all. This we have gained by 
“tle remnant of love which was, is now | “our mutual home-dissensions. This we 
“consumed to nothing. The only godliness | “ are worthily rewarded with, which are 
“we glory in, isto find out somewhat | “more forward to strive than becometh men 
“whereby we may judge others to be un- | “of virtuous and mild disposition.” 
“godly. Each other’s faults we observe as} [417 But our trust in the Almighty is, 
“matter of exprobation and not of grief. | that with us contentions are now at their 
“By these means we are grown hateful in| highest float, and that the day will come 
“the eyes of the heathens themselves, and | (for what cause of despair is there ?) when 
“ (which woundeth us the more deeply) able | the passions of former enmity being allay- 
“we are not to deny but that we have de-| ed, we shall with ten times redoubled to- 
“served their hatred. With the better sort | kens of our unfeignedly reconciled love, 
“ of our own our fame and credit is clean | shew ourselves each towards the other the 
“lost. The less we are to marvel if they | same which Joseph and the brethren of 
------------Ο------------------------ -- | Joseph were at the time of their interview 
Ek δὲ τούτων, ὡς τὸ εἰκὸς μισούμεθα μὲν ἐν τοῖς ἔθνεσι" | in Egypt. Our comfortable expectation and 
καὶ, ὁ τούτου χαλεπώτερον, οὐδὲ εἰπεῖν ἔχομεν, ὡς οὐ δι- | most thirsty desire whereof what man so- 
καίως" διαβεβλήμεθα δὲ καὶ τῶν ἡμετέρων τοῖς ἐπιεικεστέ- | ever amongst you shall any way help to 
pas οὐδὲν γὰρ θαυμαστὸν, εἰ τοῖς πλείοσιν, of μόλις ἂν Tt | caticfy, (as we truly hope there is no one 
καὶ τῶν καλῶν ἀποδέχοιντο" TexTaii ovat δὲ ἐπὶ τῶν νώτων t Baiaunemeasoe other “ill,) 
ἡμῶν of ἁμαρτωλοὶ, καὶ ἃ κατ᾽ ἀλλήλων ἐπινοοῦμεν, κατὰ easel es halal ΘΌΣΟΗΣ ἘΟΣΠ tale wr 
" ὶ ἢ ἘΣ ἠδ the blessings of the God of peace, both in this 
πάντων ἔχουσι" καὶ γεγόναμεν θέατρον ΑΙ δι.......... πὰ Ρ ) 
Ταῦτα ἡμῖν ὁ πρὸς ἀλλήλους πόλεμος: ταῦτα οἱ λίαν world and in the world to come, be upon 
ὑπὲρ τοῦ ἀγαθου καὶ πραου μαχομενοι. Hooker appears him more than the stars of the firmament 
to have translated from Musculus’ Latin, p. 18,19.] | in number. 


What Things are handled in the Books following. 


Book the First, concerning Laws in general. 

The Second, of the use of Divine Law contained in Scripture ; whether that be the only Law which 
ought to serve for our direction in all things without exception. 

The Third, of Laws concerning Ecclesiastical Polity ; whether the form thereof be in Scripture so set 
down, that no addition or change is lawful. 

The Fourth, of general exceptions taken against the Laws of our Polity, as being popish, and banished 
out of certain reformed churches. 

The Fifth, of our Laws that concer the public religious duties of the Church, and the manner of be- 
stowing that Power of Order, which enableth men in sundry degrees and callings to execute the 
same. 

The Sixth, of the Power of Jurisdiction, which the reformed platform claimeth unto lay-elders, with 
others. 

The Seventh, of the Power of Jurisdiction, and the honour which is annexed thereunto in Bishops. 

The Eighth, of the Power of Ecclesiastical Dominion or Supreme Authority, which with us the 
highest governor or Prince hath, as well in regard of domestical Jurisdictions, as of that other foreign- 
ly claimed by the Bishop of Rome. 


OF 


LA 


THE 


Ws 


OF 


ECCLESIASTI 


CAL POLITY: 


THE FIRST BOOK. 
CONCERNING LAWS AND THEIR SEVERAL KINDS IN GENERA. 


THE MATTER CONTAINED IN THIS FIRST BOOK. 


J. The cause of writing this general Discourse concerning Laws. 
II. Of that Law which God from before the beginning hath set for himself to do all things by. 
Ill. The Law which natural agents observe, and their necessary manner of keeping it. 


IV. The Law which the Angels of God obey. 


VY. The Law whereby Man is in his actions directed to the imitation of God. 


VI. Men’s first begi 


ing to understand that Law. 


VIL. Of Man’s Will, which is the first thing that Laws of action are made to guide. 
VIII. Of the natural finding out of Laws by the light of Reason, to guide the Will unto that which is 


od. 


ες. Of the benefit of keeping that Law which reason teacheth. 
X. How Reason doth lead men unto the making of human Laws, whereby politic Societies are gov- 
erned, and to agreement about Laws whereby the fellowship or communion of independent so- 


cieties standeth. 


ΧΙ. Wherefore God hath by Scripture further made known such supernatural Laws as do serve fot 


men’s direction. 


XII. The cause why so many natural or rational Laws are set down in Holy Scripture. 


XIIL. The benefit of having divine Laws written. 


XIV. The sufficiency of Scripture unto the end for which it was instituted. 


XV. Of Laws positive contained in Scripture, the 
of Scripture. 


mutability of certain of them, and the general use 


XVI. A Conclusion, shewing how all this beloneth to the cause in question. 


I. He that goeth aboutto persuade amul- | prove supposed disorders of state are taken 


titude that they are not so well governed as | 


they ought to be, shall never 


The causeof want attentive and favourable 


writing this 
general Dis/- hearers; because they know 
ΒΕ τξε: the manifold defects whereun- 


to every kind of regiment is subject, but the 
secret lets and difficulties, which in public 
proceedings are innumerable and inevitable, 
they have not ordinarily the judgment to 
consider. And because such as openly re- 


1 ΟΥ̓ this title it may be not improper to re- 
mark, that it by no means conveys the same idea 
with the phrase commonly substituted for it, 
Hooker’s Ecclesiastical Polity. It does not pro- 
fess to deliver a complete scheme or system, but 
only to contain a methodized course of observa- 
tions on those portions of Church government, 
which seemed at the time most to require discas- 


sion.] 
[155] 


for principal friends to the common benefit 
| of all, and for men that carry singular free- 
dom of mind; under this fair and plausible 
colour whatsoever they utter passeth for 
good and current. That which wanteth in 
the weight of their speech, is supplied by 
the aptness of men’s minds to accept and 
believe it. Whereas on the other side, if 
we maintain things that are established, we 
have not only to strive with a number of 
heavy prejudices deeply rooted in the hearts 
of men, who think that herein we serve the 
time, and speak in favour of the present 
state, because thereby we either hold or 
seek preferment ; but also to bear such ex- 
ceptions as minds so averted beforehand 
usually take against that which they are 
loth should be poured into them. 

[2.] Albeit therefore much of that we are 


156 


to speak in this present cause may seem to 
a number perhaps tedious, perhaps obscure, 
dark, and intricate ; (for many talk of the 
truth, which never sounded the depth from 
whence it springeth; and therefore when 
they are led thereunto they are soon wea- 
ry, as men drawn from those beaten paths 
wherewith they have been inured ;) yet this 
may not so far prevail as to cut off that which 
the matter itself requireth, howsoever the 
nice humour of some be therewith pleased or 
no. They unto whom we shall seem tedi- 
ous are in no wise injured by us, because it 
is in their own hands to spare that labour 
which they are not willing to endure. And 
if any complain of obscurity, they must 
consider, that in these matters it cometh no 
otherwise to pass than in sundry the works 
both of art and also of nature, where that 
which hath the greatest force in the very 
things we see is notwithstanding itself 
oftentimes not seen. The stateliness of 
houses, the goodliness of trees, when we 
behold them delighteth the eye; but that 
foundation which beareth up the one, that 
root which ministereth unto the other nour- 
ishment and life, is in the bosom of the 
earth concealed; and if there be at any 
time occasion to search into it, sach labour 
is then more necessary than pleasant, both 
to them which undertake it and for the 
lookers-on. In like manner, the use and 
benefit of good laws all that live under them 
may enjoy with delight and comfort, albeit 
the grounds and first original causes from 
whence they have sprung be unknown, 
as to the greatest part of men they are. 
But when they who withdraw their obedi- 
ence pretend that the laws which they 
should obey are corrupt and vicious; for 
better examination of their quality, it be- 
hoveth the very foundation and root, the 
highest well-spring and fountain of them to 
be discovered. Which because we are 
not oftentimes accustomed to do, when we 
do it the pains we take are more needful a 
great deal than acceptable, and the matters 
which we handle seem by reason of new- 
ness (till the mind grow better acquainted 
with them) dark, intricate, and unfamiliar. 
For as much help whereof as may be in 
this case, I have endeavoured throughout 
the body of this whole discourse, that eve- 

former part might give strength unto all 
that follow, and every later bring some light 
unto all before. So that if the judgments 
of men do but hold themselves in suspense 
as touching these first more general medi- 
tations, till in order they have perused the 
rest that ensue; what may seem dark at 
the first will afterwards be found more plain, 
even as the later particular decisions will 
appear I doubt not more strong, when the 
other have been read before. 

[3.1 The Laws of the Church, whereby 
for so many ages together we have been 


What Law is, generally: God is only a Law to Himself. 


(Boox L 


guided in the exercise of Christian religion 
and the service of the true God, our rites, 
customs, and orders of ecclesiastical goy- 
ernment, are called in question: we are ac- 
cused as men that will not have Jesus Christ 
to rule over them, but have wilfully cast 
his statutes behind their backs, hating to be 
reformed and made subject unto the sceptre 
of his discipline. Behold therefore we offer 
the laws whereby we live unto the general 
trial and judgment of the whole world; 
heartily beseeching Almighty God, whom 
we desire to serve according to his own 
will, that both we and others ie kinds of 
partial affection being clean laid aside) may 
have eyes to see and hearts to embrace the 
oe that in his sight are most accept- 
able. 

And because the point about which we 
strive is the quality of our laws, our first 
entrance hereinto cannot better be made 
than with consideration of the nature of 
law in general, and of that law which 
giveth life unto all the rest, which are com- 
mendable, just, and good: namely, the law 
whereby the Eternal himself doth work. 
Proceeding from hence to the law, first of 
Nature, then of Scripture, we shall have 
the easier access unto those things which 
come after to be debated, concerning the 
particular cause and question which we 
have in band. 

II. All things that are, have some opera- 
tion not violent or casual. Neither doth 
any thing ever begin to exer- 
cise the same, without some 
fore-conceived end for which 
it worketh. And the end which 
it worketh for is not obtained, 
unless the work be also fit to all things by, 
obtain it by. For unto every 
end every operation will not serve. That 
which doth assign unto each thing the kind, 
that which doth moderate the force and pow- 
er, that which doth appoint the form and 
measure, of working, the same we term a 
Law. So that no certain end could ever 
be attained, unless the actions whereby it~ 
is attained were regular; that is to say, 
made suitable, fit and correspondent unto 
their end, by some canon, rule or law. 
Which thing doth first take place in the 
works even of God himself: 

[2.] All things therefore do work after a 
sort according to law: all other things ac- 


Of that law 
which God, 
from before 
the beginning 
hath set for 
himself to do 


cording to a law, whereof some superior, Ὁ 


unto whom they are subject, is author; 
only the works and operations of God have 


Him both for their worker, and for the law 


whereby they are wrought. The being of 
God is a kind of law to his working: for 
that perfection which God is, giveth per- 
fection to that he doth. Those natural, 
necessary, and internal operations of God, 
the Generation of the Son, the Proceed- 
ing of the Spirit, are without the compass 


Ch. ii. 3, 4.] 


of my present intent: which is to touch 


The Law and End of God’s eternal working. 


only such operations as have their begin- | 
ning and being by a voluntary purpose, | 


wherewith God hath eternally decreed 
when and how they should be. Which 
eternal decree is that we term an eternal 
law. 

Dangerous it were for the feeble brain 
of man to wade far into the doings of the 
Most High; whom although to know be 
life, and joy to make mention of his name ; 


yet our soundest knowledge is to. know that | 


we know him not as indeed he is, neither | constant Order and Law is kept; whereof 


157 


acknowledged by Mercurius Trismegistus, 
Tov πάντα κοσμον ἐποίησεν ὁ δημιουργὸς οὐ χερσὶν 
ἀλλὰ Noy 6 ‘Thus much confest by Anaxa- 
goras and Plato, terming the Maker of the 
world an intellectual Worker’. Finally 
the Stoics, although imagining the first 


cause of all things to be fire, held never- 


can know him: and our safest eloquence | 


concerning him is our silence, when we 
confess without confession that his glory is 
inexplicable, his greatness above our capa- 
city and reach*. He is above, and we 
upon earth; therefore it behoveth our words 
to be wary and few °. 

Our God is one, or rather very Ὁ 
and mere unity, having nothing but 
itself, and not consisting (as all thi 
besides God) of many things. In 
essential Unity of God a Trinity personal 
nevertheless subsisteth, after a manner far 
exceeding the possibility of man’s conceit. 
The works which outwardly are of God, 
they are in such sort of Him being one, 

that each Person hath in them somewhat 
peculiar and proper. For being Three, 
and they all subsisting in the essence of 
one Deity ; from the Father, by the Son, 
through the Spirit all things are. That 
which the Son doth hear of the Father, and 
which the Spirit doth receive of the Father 
and the Son, the same we have at the hands 
of the Spirit as being the last, and there- 
fore the nearest unto us in order, although 
in power the same with the second and the 
first +. 
᾿ [3.] The wise and learned among the 
very heathens themselves have all acknowl- 
edged some First Cause, whereupon ori- 
Rinaily the being of all things dependeth. 

either have they otherwise spoken of that 
cause than as an Agent, which knowing 
what and why it worketh, observeth in 
working a most exact order or law. Thus 
much is signified by that which Homer men- 
joneth, Διὸς δ᾽ ἐτελείετο βουλήδ. Thus much 


2 [“)6 quo nihil dici et exprimi mortalium potis 
“est significatione verborum: qui, ut intelligaris, 
“tacendum est; atque, ut per umbram te possit 
 errans inyestigare suspicio, nihil est omnino muti- 
“endum.” Amob. adv. Gentes, I. 31. See Da- 
vison on Prophecy, p. 672, first edit.] 

8 [Eccles. v. 2.] 

4 John xvi. 13—15. [ὅταν dé ἔλθη ἐκεῖνος, τὸ 
Πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς εἰς πᾶσαν τὴν ἀλή- 

stay" οὐ γὰρ λαλήσει ἀφ ἑαυτοῦ, ἀλλ᾽ ὁσα ἂν ἀκούσῃ 
λαλήσει, κεῖνος ἐμὲ δοξάσει, dri ἐκ τοῦ 
ἔμου λήψεται, καὶ ἀναγγελεῖ ὑμῖν. Πάντα, doa ἔχει 
ὁ Πατὴρ, ἐμά ἐστι" διὰ τοῦτο εἶπον, dre ἐκ τοῦ ἐμοῦ 
erat, καὶ ἀναγγελεῖ ὑμῖν. And c. χῖν. 15. πάντα, 

ἃ ἤκουσα παρὰ του Πατρός μοῦ, ἐγνώρισα ὑμῖν. 


5 Τυρίτοτ᾽5 counsel was accomplished. [Il. A. 5.] 


ΟΣ 


theless, that the same fire having art, did 
6d βαδίζειν ἐπὶ γενέσει κοσμου 8. They all con- 
fess therefore in the working of that first 
cause, that Counsel is used, Reason fol- 
lowed, a Way observed; that is to say, 


itself must needs be author unto itself. 
Otherwise it should have some worthier 


/and higher to direct it, and so could not 


itself be the first. Being the first, it can 
have no other than itself to be the author 
of that law which it willingly worketh by. 
God therefore is a law both to himself, 
and to all other things besides. To him- 
self he is a law in all those things, whereof 


| our Saviour speaketh, saying, “ My Father 


“worketh as yet, so 13 God worketh 
nothing without cause. All those things 
which are done by him have some end for 
which they are done; and the end for 
which they are done is a reason of his will 
to do them. His will had not inclined to 
create woman, but that he saw it could not 
be well if she were not created. Non est 
bonum, “It is not good man should be 
“alone ; therefore let us make a helper for 
“him !°? That and nothing else is done 
by God, which to leave undone were not so 
good. 

If therefore it be demanded, why God hav- 
ing power and ability infinite, the effects not- 
withstanding of that power are all so limit- 
ed as we see they are: the reason hereof 
is the end which he hath proposed, and the 
law whereby his wisdom hath stinted the 
effects of his power in such sort, that it doth 
not work infinitely, but correspondéntly unto 
that end for which he worketh, even “all 
“things χρηστῶς 4, in most decent and come- 
“ly sort,” all things in Measure, Number, 
“and Weight.” 

[41 The general end of God’s external 
working is the exercise of his most glorious 
and most abundant virtue. Which abun- 
dance doth shew itself in variety, and for 
that cause this variety is oftentimes in 

6[C. 7. § 1.] The Creator made the whole 
world not with hands, but by reason. 

7 Stob. in Eclog. Phys. [This seems to refer to 
the following : ᾿Αναξαγόρας, νοῦν κοσμον ποιὸν [κοσ- 
μοποιὸν] τὸν Θεόν. Stob. ed. Canter. p. 2. Πλάτων 
««-“vods ὁ Ogos...“ τούτου dé πατρὸς καὶ ποιητου, τὰ 
“ ἄλλα θεῖα ἔγγονα."... Ibid. p. 5.] 

8 Proceed by a certain and a set Way in the 
making of the world. [ot στοικοὶ νοερὸν θεὸν drro- 
φαίνονται, sup τεχνικὸν, bd βάδιζυν ἐπὶ γενέσει κοσ- 
uov. Ibid. 5.] 

9 John v. 17. 10 Gen. ii. 18. 

1 Sap. vill. 1; xi. 20. 


158 


Scripture exprest by the name of riches 13. 
“The Lord hath made all things for his 
“own sake !8” Not that any thing ismade 
to be beneficial unto him, but all things 
for him to shew beneficence and grace in 
them. 

The particular drift of every act proceed- 
ing externally from God we are not able to 
discern, and therefore cannot always give 
the proper and certain reason of his works. 
Howbeit undoubtedly a proper and certain 
reason there is of every finite work of God, 
inasmuch as there is a law imposed upon 
it; which if there were not, it should be in- 
finite, even as the worker himself is. 

[5.] They errtherefore who think that of 
the will of God to do this or that there is 
no reason besides his will. Many times no 
reason known to us; but that there is no 
reason thereof I judge it most unreasonable 
. to imagine, inasmuch as he worketh all 
things κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ, not 
only according to his own will, but “the 
“Counsel of his own will!4”” And what- 
soever is done with counsel or wise resolu- 
tion hath of necessity some reason why it 
should be done, albeit that reason be to us 
in some things so secret, that it forceth the 
wit of man to stand, as the blessed Apostle 
himself doth, amazed thereat'®: “O the 
“depth of the riches both of the wisdom 
“and knowledge of God! how unsearcha- 
“able are his judgments,” &c. That law 
eternal which God himself hath made to 
himself, and thereby worketh all things 
whereof he is the cause and author; that 
law in the admirable frame whereof shineth 
with most perfect beauty the countenance 
of that wisdom which hath testified concern- 
ing herself 6,“ The Lord possessed me in the 
“beginning of his way, even before his 
“works of old I was set up;” that law, 
which hath been the pattern to make, and 
is the card to guide the world by ; that law 
which hath been of God and with God ever- 
lastingly ; that law, the author and obser- 
ver whereof is one only God to be blessed 
for ever: how should either men or angels 
be able perfectly to behold? The book of 
this law we are neither able nor worthy to 
open and lodk into. That little thereof 
which we darkly apprehend we admire, the 
rest with religious ignorance we humbly 
and meekly adore. 

[6.7 Seeing therefore that according to 
this law He worketh, “of whom, through 
“whom, and for whom, are all things Dine 
although there seem unto us confusion and 
disorder in the affairs of this present world ; 
“Tamen quoniam bonus mundum rector 


12 Ephs. i. 7; Phil. iv. 19; Col. ii. 3. 
13 Proy. xvi.4. 

14 Ephes. i. 11. 

15 Rom. xi. 33. 

16 Proy. viii. 22. 

17 Rom. xi. 36 


God’s Law or Counsel, unchangeable, free, eternal. 


[Book I, 


‘‘ternperat, recte fieri cuncta ne dubites 18:7 
“Jet no man doubt but that every thing is 
“well done, because the world is ruled by 
“so good a guide,” as transgresseth not 
His own law: than which nothing can be 
more absolute, pefect and just. 

The law whereby he worketh is eternal, 
and therefore can have no show or colour 
of mutability: for which cause, a part of 
that law being opened in the promises 
which God hath made (because his prom- 
ises are nothing else but declarations what 
God will do for the good of men) touching 
those promises the Apostle hath witnessed, 
that God may as possibly “ deny himself !?” 
and not be God, as fail to perform them. 
And concerning the council of God, he 
termeth it likewise a thing “unchangea- 
“ble 2° ;” the counsel of God and that law 
od whereof now we speak, being one. 
is the freedom of the will of God any 
bated, let, or hindered, by means of 
because the imposition of this law 
imself is his own free and voluntary 


ο 


act. 

This law therefore we may name eternal, 
being “that order which God before all 
“ages hath set down with himself for him- 
“self to do all things by.” 

ΠῚ. 1 am not ignorant that by “law eter- 
“nal” the learned for the most part do un- 
derstand the order, not which 
God hath eternally purposed 
himself in all his works to ob- 
serve, but rather that which 
with himself he hath set down necessary man- 
as expedient to be kept by all ner of keeping 
his creatures, according to the ™ 
several conditions wherewith he hath endu- — 
ed them. They who thus are accustomed — 
to speak apply the name of Law unto that — 
rule only of working which superior authority 
imposeth ; whereas we somewhat more en- 
larging the sense thereof term any kind of 
rule or canon, whereby actions are framed, 
alaw. Now that law which, as it is laid up 
in the bosom of God, they call Eternal, re- 
ceiveth according unto the different kinds” 
of things which are subject unto it different — 
and sundry kinds of names. That part of 
it which ordereth natural agents we call — 
usually Nature’s law; that which Angels — 
do clearly behold and without any swerving — 
observe is a law Celestial and heavenly 5 
the law of Reason, that which bindeth crea- _ 
tures reasonable in this world, and with — 
which by reason they may most plainly per-_ 
ceive themselves bound; that which bind- 
eth them, and is not known but by s ecial 
revelation from God, Divine law; Human 


18 Boet. lib. iv. de Consol. Philos. [p. 105, ed. 
Lugd. Bat. 1656.] pros. 5. 

19 2 Tim. ui. 13. 

20 Heb. yi. 17. 


The law which 
natural agents 
have given 
them to ob- 
serve, and their 


Ch. iii. 3.1 


law, that which out of the law either of rea- 
son or of God men probably gathering to 


God’s Law manifested by Creation and Preservation. 


159 


perceiving how much the least thing in the 
world hath in it more than the wisest are 


be expedient, they make it a law. All| able to reach unto, they may by this means 


things therefore, which are as they ought 
to be, are conformed unto this second law 
eternal ; and even those things which to 
this eternal law are not conformable are 
notwithstanding in some sort ordered by the 
first eternal law. For what good or evil is 
there under the sun, what action correspon- 
dent or repugnant unto the law which God 
hath imposed upon his creatures, but in or 
upon it God doth work according to the law 
which himself hath eternally purposed to 
keep; that is to say, the first law eter- 
mal? So that a twofold law eternal 
being thus made, it is not hard to con- 
ceive how they both take place in all 
things 31, 

[2.] Wherefore to come to the law of 
nature: albeit thereby we sometimes me 
that manner of working which God pe 
set for each created thing to keep; yet 161: 
asmuch as those things are termed most 

roperly natural agents, which keep the 
oa of their kind unwittingly, as the heav- 
ens and elements of the world, which can 
do no otherwise than they do; and foras- 
much as we give unto intellectual natures 
the name of Voluntary agents, that so we 
may distinguish them from the other; ex- 
pedient it will be, that we sever the law of 
nature observed by the one from that which 
the other is tied unto. Touching the for- 
mer, their strict keeping of one tenure, 
statute, and law, is spoken of by all, but 
hath in it more than men have as yet at- 
tained to know, or perhaps ever shall at- 
tain, seeing the travail of wading herein is 
given of God to the sons of men*, that 


21 « Td omne, quod in rebus creatis fit, est mate- 
fia legis eterne.” Th. I. 1, 2. q. 93, art. 4, 5, 6. 
om. Aquin. Opp. xi. 202.]  ‘ Nullo modo aliquid 
ibus summi Creatoris ordinationique subtrahitur, 
a quo pax universitatis administratur” August. de 
Civit. Dei, lib. xix. cap. 12. [t. VII. 556.) Immo 
et peccatum, quatenus a Deo juste permittitur, 
tin legem wtemam. Etiam legi eterne sub- 
jicitur peccatum, quatenus voluntaria legis trans- 
gressio penale quoddam incommodum anime in- 
serit, ἢ illud Augustini, ‘ Jussisti Domine, et 
sic est, a sua sibi sit omnis animus inordi- 
natus.’ Confes. lib. i. cap. 12. [t. 1.77] Nec 
male scholastici, ‘ Quemadmodum,’ inquiunt, “ vi- 
demus res naturales contingentes, hoc ipso quod a 
fine particulari suo atque adeo a lege eterna exor- 
bitant, in eandem legem eternam incidere, qua- 
fenus consequuntur alium finem a lege etiam 
fterna ipsis in casu particulari constitutum ; sic 
Verisimile est homines, etiam cum peccant.et des- 
Ciscunt a lege eterna ut precipiente, reincidere in 
ordinem #terne legis ut punientis.’ 

22 (Eccles. III. 9, 10. “41 have seen the tra- 
vail which God hath given to the sons of men 
“ to beexercised init. He hath made every thin, 
“ beautiful in his time ; also he hath set the wor 
“in their heart, so that no man can find out the 


learn humility. Moses, in describing the 
work of creation, attributeth speech unto 
God: “God said, Let there be light: let 
“there be a firmament: let the waters un- 
“ der the heaven be gathered together into 
“one place ; let the earth bring forth: let 
“there be lights in the firmament of heay- 
“en.” Was this only the intent of Moses, 
to signify the infinite greatness of God’s 
power by the easiness of his accomplishing 
such effects, without travail, pain, or labour? 
Surely it seemeth that Moses had herein 
besides this a further purpose, namely, first 
to teach that God did not work as a neces- 
sary but a voluntary agent, intending be- 
forehand and decreeing with himself that 
which did outwardly proceed from him: 
secondly, to shew that God did then insti- 
tute a law natural to be observed by crea- 
tures, and therefore according to the man- 
ner of laws, the institution thereof is de- 
scribed, as being established by solemn in- 
junction. His commanding those things to 
be which are, and to be in such sort as the 

are, to keep that tenure and course which 
they do, importeth the establishment of na- 
ture’s law. This world’s first creation, and 
the preservation since of things created, 
what is it but only so far forth a manifesta- 
tion by execution, what the eternal law of 
God is concerning things natural? And 
as it cometh to pass in a kingdom rightl 

ordered, that after a law is once published, 
it presently takes effect far and wide, all 
states framing themselves thereunto; even 
so let us think it fareth in the natural 
course of the world: since the time that 
God did first proclaim the edicts of his 
law upon it, heaven and earth have heark- 
ened unto his voice, and their labour hath 
been to do his will: He “made a law for 
“the rain?3;” He gave his “decree unto 
“the sea, that the water should not pass 
“his commandment 4.” Now if nature 
should intermit her course, and leave alto- 
gether though it were but for a while the 
observation of her own laws; if those prin- 
cipal and mother elements of the world, 


“work that God maketh from the beginning to 
“ the end.” 

Compare the use which Lord Bacon has made 
of the same text, Advancement of Learning, Ὁ, ii. 
“ Knowledges are as pyramids, whereof history is 
“ the basis. So of natural philosophy, the basis is 
‘“‘ natural history; the stage next the basis is 
“ physic ; the stage next the vertical point is met- 
“‘aphysic. As for the vertical pomt, Opus, quod 
“operatur Deus a principio usque ad finem, the 
“ summary law of nature, we know not whether 
“‘ man’s inquiry can attain unto it.” Works, I. p. 
104, 8yo. London, 1803.) 

33 [Job xxviii. 26.) 

34 (Jer. v, 22.] ᾽ 


1600 


whereof all things in this lower world are 
made, should lose the qualities which now 
they have; if the frame of that heavenly 
arch erected over our heads should loosen 
and dissolve itself; if celestial spheres 
should forget their wonted motions, and 
by irregular volubility turn themselves any 
way as it might happen; if the prince of 
the lights of heaven, which now as a giant 
doth run his unwearied course 35, should as 
it were through a languishing faintness be- 
gin to stand and to rest himself; if the moon 
should wander from her beaten way, the 
times and seasons of the year blend them- 
selves by disordered and confused mixture, 
the winds breathe out their last gasp, the 
clouds yield no rain, the earth be defeated 
of heavenly influence, the fruits of the earth 
ine away as children at the withered 
Presets of their mother no longer able to 
yield them relief?°: what would become of 
man himself, whom these things now do all 
serve? See we not plainly that obedience 
of creatures unto the law of nature is the 
stay of the whole world 7 
[3.7 Notwithstanding with nature it com- 
eth sometimes to pass as with art. Let 
Phidias have rude and obstinate stuff to 
carve, though his art do that it should, his 
work will lack that beauty which otherwise 
in fitter matter it might have had. He that 
striketh an instrument with skill may cause 
notwithstanding a very unpleasant sound, 
if the string whereon he striketh chance to 


2% Psalm xix. 5. 

26 [Hooker seems to have had in his mind the 
following passage : 

«« Postquam esse nomen in terris Christiane re- 
“ jigionis occcepit,quidnam inusitatum, quid incog- 
«ς mitum, quid contra leges principaliter institutas 
« aut sensit aut passa est rerum ipsa que dicitur 
“ appellaturque Natura? Nunquid in contrarias 
“ qualitates prima illa elementa mutata sunt, ex 
«ς quibus res omnes consensum est esse concretas ? 
« Nunquid machine hujus, et molis, qua universi 
“ tegimur et continemur inclusi, parte est in aliqua 
“yelaxata aut dissoluta constructio? Nunquid 
“ vertigo hee mundi, primogenii motus modera- 
* men excedens, aut tardius repere, aut preecipiti 
“ ewpit volubilitate raptari? Nunquid ab occi- 
“ duis partibus attollere se astra, atque in ortus 
“ fieri signorum ccepta est inclinatio? Nunquid 
“6 ipse syderum sol princeps, cujus omnia luce ves- 
“ tiuntur atque animantur, calore exarsit, intepuit, 
« atque in contrarios habitus moderaminis soliti 
‘‘ temperamenta corrupit? Nunquid luna desivit 
“ redintegrare seipsam, atque in veteres formas, 
“ novellarum semper restituticne, traducere? Nun- 
“ quid frigora, nunquid calores, nunquid tepores 
“ medii, inequalium temporum confusionibus oc- 
* ciderunt? Nunquid longos habere dies bruma, 
“ et revocare tardissimas luces nox ceepit estatis? 
“ Nunquid suas animas expiraverunt venti? emor- 
“ tuisque flaminibus neque celum coarctatur in 
“ nubila, nec madidari ex imbribus arva suescunt 7 
“ Commendata semina tellus recusat accipere? 
“ aut frondescere arbores nolunt?” Arnob. ady. 
Gent. I. 2. 


The Second eternal Law, flowing from the First. 


[Boox I. 


be uncapable of harmony. In the matter 
whereof things natural consist, that of 
Theophrastus taketh place, Πολὺ τὸ οὐχ 
ὑπακοῦον οὐδὲ δεχόμεον τὸ εὖ 1, “Much of it 
“is oftentimes such as will by no means 
“vield to receive that impression which 
“were best and most perfect.” Which de- 
fect in the matter of things natural, they 
who gave themselves unto the contempla- 
tion of nature amongst the heathen obsery- 
ed often: but the true original cause there- 
of, divine malediction, laid for the sin of 
man upon these creatures which God had 
made for the use of man, this being an arti- 
cle of that saving truth which God hath re- 
vealed unto his Church, was above the 
reach of their merely natural capacity 
and understanding. But howsoever these 
swervings are now and then incident into 
the course of nature, nevertheless so con- 
stantly the laws of nature are by natural 
agents observed, that no man denieth but 
those things which nature worketh are 
wrought, either always or for the most part, 
after one and the same manner 35, 

[4.] If here it be demanded what that is 
which keepeth nature in obedience to her 
own law, we must have recourse to that 
higher law whereof we have already spoken, 
and because all other laws do thereon de- 
pend, from thence we must borrow so much 
as shall need for brief resolution in this 
point. Although we are not of opinion. 
therefore, as some are, that nature in work- 
ing hath before her certain exemplary 
draughts or patterns, which subsisting in 
the bosom of the Highest, and being thence 
discovered, she fixeth her eye upon them 
as travellers by sea upon the pole-star o 
the world, and that according thereunto she 
guideth her hand to work by imitation: 
although we rather embrace the oracle of 
Hippocrates 33, that “each thing both in 
“ small and in great fulfilleth the task which 
“ destiny hath set down:” and concerning 
the manner of executing and fulfilling the 
same, “ what they do they know not, yet is 
“it in show and appearance as though the 
“did know what they do; and the tru 
“is they do not discern the things which they 
“look on:” nevertheless, forasmach as the 
works of nature are no less exaét, than if 
she did both behold and study how to ex- 
press some absolute shape or mirror always 
present before her ; yea, such her dexterity 
and skill appeareth, that no intellectual crea- 

27 Theophrast. in Metaph. [p. 271, 1. 10, ed. 
Basil, 1541.] k 

% Arist. Rhet. i. cap. 39. [ἢ γὰρ atet, } ὡς ἐπι- 
τοπολὺ ὡσαύτως ἀποβαίνει. 

29 Thy πεπρωμένην μοίρην ἕκαστον ἐκπληροῖ καὶ ἐπὶ 
τὸ μεῖζον καί ἐπὶ τὸ μεῖον... ὁ πρησσουσιν οὐκ οἴδασιν, 
ὁ δὲ πρήσσουσι δοκέουσιν εἰδέναι, καί θ᾽ ἃ μὲν ὁρῶσι 
οὐ γινώσκουσι. [p. 342, 48. ed. Genev. 1657. τε 
need hardly be observed that the beginning of the 
sentence alludes to Plato’s doctrine.] 7 


Ch. iii. 5.] 


ture in the world were able by capacity to 
do that which nature doth without capacity 
and knowledge; it cannot be but nature 
hath some director of infinite knowledge to 
guide her inall her ways; Who the guide 
_ of nature, but only the God of nature? “In 
him we live, move, and are ὃ.) Those 
things which nature is said to do, are by di- 
vine art performed, using nature as an instru- 
ment; nor is there any such art or knowl- 
edge divine in nature herself working, but 
in the Guide of nature’s work. 

Whereas therefore things natural which 
are not in the number of voluntary agents, 
(for of such only we now speak, and of no 
other,) do-so necessarily observe their cer- 
tain laws, that as long as they keep those 
forms *! which give them their being, they 
cannot possibly be apt or inclinable to do 
otherwise than they do; seeing the kinds 
of their operations are both constantly and 
exactly framed according to the several 
ends for which they serve, they themselves 
in the meanwhile, though doing that which 
is fit, yet knowing neither what they do, nor 
why : it followeth that all which they do in 
this sort proceedeth originally from some 
such agent, as knoweth, appointeth, holdeth 
up, and even actually frameth the same. 

The manner of this divine efficiency, 
being far above us, we are no more able to 
conceive by our reason, than creatures un- 
reasonable by their sense are able to ap- 
prehend after what manner we dispose and 
order the course of our affairs. Only thus 
much is discerned,that the natural generation 
and process of all things receiveth order of 
proceeding from the settled stability of di- 
vine understanding. This appointeth unto 
them their kinds of working; the disposi- 
tion whereof in the purity of God’s own 
knowledge and will is rightly termed by 
the name of Providence. The same being 
referred unto the things themselves here 
disposed by it, was wont by the ancient to 
be called natural Destiny. That law, the 
performance thereof we behold in things 
natural, is as it were an authentical or an 
original draught written in the bosom of 
God himself; whose Spirit being to exe- 
cute the same useth every particular nature, 
every mere natural agent, only as an in- 
strument created at the beginning, and ever 
since the beginning used, to work his own 
will and pleasure withal. Nature therefore 
is nothing else but God’s instrument 33: in 


~ ® Acts xvii. 28. 

31 Form in other creatures is a thing proportion- 
able unto the soul in living creatures. Sensible it 
is not, nor otherwise discernible than only by ef- 
fects. According to the diversity of inward forms, 
anes of the world are distinguished into their 


_ $2 Vide Thom. in Compend. Theol. cap.3. ‘Omne 
; movetur ab aliquo est quasi instramentum 
1 autem, 


7 ἫΝ moventis. Ridiculum 
Vo. 


God’s natural Law regards the whole as a System. 


161 


the course whereof Dionysius perceiving 
some sudden disturbance is said to have 
cried out, “ Aut Deus nature patitur, aut 
“ mundi machina dissolvetur *3:” “either God 
“ doth suffer impediment, and is by a great- 
“er than himself hindered; or if that be 
“impossible, then hath he determined to 
“make a present dissolution of the world; 
| “ the execution of that law beginning now 
“ to stand still, without which the world can- 
“not stand.” 

| This workman, whose servitor nature is, 
being in truth but only one, the heathens 
imagining to be more, gave him in the sky 
the name of Jupiter, in the air the name of 
Juno, in the water the name of Neptune, in 
the earth the name of Vesta and sometimes 
of Ceres, the name of Apollo in the sun, 
in the moon the name of Diana, the name 
of AXolus and divers others in the winds; 
and to conclude, even so many guides of 
nature they dreamed of,as they sawithere 
were kinds of things natural in the world. 
These they honoured, as having power to 
work or cease accordingly as men deserved 
of them. But unto us there is one only 85 
Guide of all agents natural, and he both 
the Creator and the Worker of all in all, 
alone to be blessed, adored and honoured 
by all for ever. 

(5.] That which hitherto hath been spo- 
ken concerneth natural agents considered 
in themselves.. But we must further re- 
member also, (which thing to touch in a 
word shall suffice,) that as in this respect 
they have their law, which law directeth 
them in the means whereby they tend to 
their own perfection: so likewise another 
law there is, which toucheth them as they 
are sociable parts united into one body; a 
law which bindeth them each to serve unto 
other’s good, and all to prefer the good of 
the whole before whatsoever their own par- 
ticular: as we plainly see they do, when 
things natural in that regard forget their 
ordinary natural wont; that which is heavy 
mounting sometime upwards of its ownac- 
cord, and forsaking the centre of the earth 
which to itself is most natural, even as if 
it did hear itself commanded to let go the 
good it privately wisheth, and to relieve 
the present distress of nature in common. 


etiam apud indoctos, ponere, instrumentum move- 
ri non ab aliquo principali agente.’ [t. xvii. fol. 10.] 

33 [Vid. Breviar. Roman. 9 Oct. “ Dionysius... 
ἐς anus ex Areopagatis ... cum adhuc in Gentilita- 
“ tis errore versaretur, 60 die quo Christus Domi- 
τ nus cruci affixus est, solem preter naturam de- 
“ fecisse animadvertens, exclamasse traditur: ‘ aut 
“Deus, &c.” Suidas (in Dionysio) makes him 
say, H τὸ Θεῖον πάσχει, ἢ τῳ πάσχοντι σύμπασχει. 
Michael Synvelus in Encomio ; ‘O ἄγνωστος, ἔφη, 
σαρκὶ πάσχει Θεός. Apud Opp. 8. Dionys. II. 213. 
See also, p. 91, 253—259.] 

34 [Suggested by 1 Cor. viii. 6. ἡμῖν sis Θεὸς» ὃ 
Πατήρ. 


162 God’s Law 

IV. But now that we may lift up our 
eyes (as it were) from the footstool to the 
throne of God, and leaving 
these natural, consider a little 
the state of heavenly and di- 
vine creatures: touching An- 
gels, which are spirits** immaterial and in- 
tellectual, the glorious inhabitants of those 
sacred palaces, where nothing but light and 
blessed immortality, no shadow of matter for 
tears, discontentments, griefs, and uncom- 
fortable passions to work upon, but all joy, 
tranquillity, and. peace, even for ever and 
ever doth dwell: as in number and order 
they are huge, mighty, and royal armies *, 
so likewise in perfection of obedience unto 
that law, which the Highest, whom they 
adore, love, and imitate, hath imposed upon 
them, such observants they are thereof, 
that our Savior himself being to set down 
the perfect idea of that which we are to 
pray @nd wish for on earth, did not teach to 
pray or wish for more than only that here 
it might be with us, as with them it is in 
heaven%7, God which moveth mere natu- 
ral agents as an efficient only, doth other- 
wise move intellectual creatures, and es- 
pecially his holy angels; for beholding the 
face of God*, in admiration of so great ex- 
cellency they all adore him ; and being rapt 
with the love of his beauty, they cleave insep- 
arably for ever unto him. Desire to resem- 
ble him in goodness maketh them unweari- 
able and even unsatiable in their longing to 
do by all means all manner good unto all 
the creatures of God **, but especially unto 
the children of men?®: in the countenance 
of whose nature, looking downward, they be- 
hold themselves beneath themselves; even 
as upward, in God, beneath whom them- 
selves are, they see that character which is no 
where but in themselves and us resembled. 
Thus far even the paynims have approach- 
ed; thus far they have seen into the doings 
of the angels of God; Orpheus conressing, 
that ‘the fiery throne of God is attended on 
“by those most industrious angels, careful 
“how all things are performed amongst 


35 Psalm civ. 4; Heb. i. 7; Ephes. iii. 10. 

36 Dan. vii. 10 ; Matt. xxvi. 53 ; Heb. xii. 22; 
Luke ii. 13. 

37 Matt. vi. 10. 

38 Matt. xviii. 10. 


39 [“‘ How oft do they their silver bowers leave, 
“'To come to succour us, that succour want ! 
“ How oft do they with golden pinions cleave 
“ The flitting skies, like flying pursuivant, 
“ε Against foul fiends to aid us militant ! 
‘They for us fight, they watch and duly ward, 
“ And their bright squadrons round about us plant, 
τ And all for love, and nothing for reward— 
“Ὁ why should heavenly God to men have such regard 7 


Fairy Queen, II. viii. 2. 


The three first books of the Fairy Queen were pub- 
lished 1590. Spenser died 1598.] 

40 Psalm xci. 11, 12 ; Luke xv. 7; Heb. i. 14; 
Bom x. 3; Dan. ix. 23; Matt. xvii. 10; Dan. 
ἦν. 13. 


The law which 
Angels do 
work by. 


over Angels. [Boox I. 
“ men 4! ;” and the Mirror of human wisdom 
plainly teaching, that God moveth angels, 
even as that thing doth stir man’s heart, 
which is thereunto presented amiable 42, 
Angelical actions may therefore be reduced 
unto these three general kinds: first, most 
delectable love arising from the visible ap- 
prehension of the purity, glory, and beauty 
of God, invisible saving only unto spirits 
thatare pure 45: secondly, adoration ground- 
ed upon the evidence of the greatness of 
God, on whom they see how all things de- 
pend #4; thirdly, imitation, bred by the 
presence of his exemplary goodness, who 
ceaseth not before them daily to fill heaven 
and earth with the rich treasures of most 
free and undeserved grace. 

[2.] Of angels, we are not to consider 
only what they are and do in regard of 
their own being, but that also which con- 
cerneth them as they are linked into a kind 


of corporation amongst themselves, and of 
society or fellowship with men. Consider 
angels each of them severally in himself, 
and their law is that which the prophet 
David mentioneth, “ All ye his angels praise 
“him 46.” Consider the angels of God as- 
sociated, and their law is that which dis- — 
poseth them as an army, one in order and — 
degree above another*. Consider finally 
the angels as having with us that com- — 
munion which the apostle to the Hebrews 
noteth, and in regard whereof angels have 
not disdained to profess themselves our 
“ fellow-servants ;” from hence there spring- _ 
eth up a third law, which bin@eth them to 
works of ministerial employment‘. Every 
of which their several functions are by them — 
performed with joy. 

[3.7 A part of the Angels of God not- 
withstanding (we know) have fallen 4%, 
and that their fall hath been through the 
voluntary breach of that law, which did 
require at their hands continuance in the 
exercise of their high and admirable virtue. 


Impossible it was that ever their will should 
change or incline to remit any part of their 
duty, without some object having force to 
avert their conceit from God, and to draw 
it another way;.and that. before they at- 
tained that high perfection of bliss, wherein 


41 Yep δὲ θρόνῳ πυροεντι παρεστᾶσιν πολυμοχθοι 
ἈΑγγελοι, οἷσι μέμηλε βροτοις ὡς πάν ra τελεῖται. 
[Fragm. iii. ex Clem. Alex. Strom. V. p. 894, 8.] 


42 Arist. Metaph. 1. xii. c. 7. [* Movet ut ama-— 
“tum: moto vero, alia moventur.” Ap. Thom. 
Aquin. t. IV. fol. 159, ed. Venet. 1593.] - 

43 Job xxxviii. 7; Matt. xvii. 10. 

44 Psalm cxlviii. 2; Heb. i. 6; Isa. vi. 3. ‘ 

45 'This is intimated wheresoever we find them 
termed “ the sons of God,” as Job.i. 6, and xxxviii. 7. 

46 Ps, exlviii. 2. ἣ 

47 Luke ii. 13. Matt. xxvi. 53. i 

48 Heb. xii. 22; Apoe. xxii. 9. 

492 Pet. i 4; Jude 6. 


Ch. v. 1—3.] God’s Law, causing Mankind to imitate Him. 163 


now the elect angels ®° are without possi- | all things an appetite or desire, whereby 
bility of falling. Of any thing more than | they incline to something which they may 
of God they could not by any means like, | be; and when they are it, they shall be 
as long as whatsoever they knew besides | perfecter than now they are. All which 
God they apprehended it not in itself with- | perfections are contained under the general 
out dependency upon God; because so |name of Goodness. And because there is 
long God must needs seem infinitely better not in the world anything whereby another 
than any thing which they so could appre- | may not some way be made the perfecter, 
hend. Things beneath them could not in | therefore all things that are, are good. 
such sort be presented unto their eyes, but| [2.1] Again, sith there can be no good- 
that therein they must needs see always | ness desired which proceedeth not from 
how those things did depend on God. It | God himself, as from the supreme cause of 
seemeth therefore that there was no other | all things; and every effect doth after a 
way for angels to sin, but by reflex of | sort contain, at leastwise resemble, the 
their understanding upon themselves; when | cause from which it proceedeth: all things 
being held with admiration of their own in the world are said in some sort to seek 
sublimity and honour, the memory of their | the highest, and to covet more or less the 
subordination unto God and their depend- | participation of God himself®*. Yet this 
ency on him was drowned in this conceit ; | doth no where so much appear as it doth 
whereupon their adoration, love, and imita- | in man, because there are so many kinds 
tion of God could not choose but be also | of perfections which man seeketh. The 
interrupted. The fall of angels therefore | first degree of goodness is that general 
was pride*!. Since their fall, their prac- | perfection which all things do seek, in de- 
tices have been the clean contrary unto | siring the continuance of their being. All 
those before mentioned 5. For being dis- | things therefore coveting as much as may 
persed, some in the air, some on the earth, | be to be like unto God in being ever, that 
some in the water, some among the mine- | which cannot hereunto attain personally 
rals, dens, and caves, that are under the | doth seek to continue itself another way, 
earth ; they have by all means laboured to | that is by offspring and propagation. The 
effect a universal rebellion against the laws, | next degree of goodness is that which each 
and as far as in them lieth utter destruction | thing coveteth by affecting resemblance 
of the works of God. These wicked spirits | with God in the constancy and excellence 
the heathens honoured instead of gods, | of those operations which belong unto their 
both generally under the name of dii infe-| kind. The immutability of God they strive 
ri, “ gods infernal ;” and particularly, some | unto, by working either always or for the 
in oracies, some in idols, some as household | most part after one and the same manner ; 
gods, some as nymphs: in a word, no foul| his absolute exactness they imitate, by 
and wicked spirit which was not one way | tending unto that which is most exquisite 
or other honoured of men as God, till such | in every particular. Hence have arisen a 
᾿ time as light appeared in the world and dis- | number of axioms in philosophy 55, shewing 
solved the works of the Devil. Thus much | how “the works of nature do always aim 
therefore may suffice for angels, the next | “at that which cannot be bettered.” 
unto whom in degree are men. [31 These two kinds of goodness re- 
V. God alone excepted, who actually | hearsed are so nearly united to the things 
and everlastingly is whatsoever he may be, | themselves which desire them, that we 
and which cannot hereafter be | scarcely perceive the appetite to stir in 
that which now he is not5?;|reaching forth her hand towards them. 


The law 
whereby man 


is in his all other things besides are | But the desire of those perfections which 
actions di- somewhat in possibility, which | grow externally is more apparent; espe- 
rected to the Ρ y; g Vi pparent; esp 


cially of such as are not expressly desired 
unless they be first known, or such as are 
not for any other cause than for knowledge 
itself desired. Concerning perfections in 
this kind; that by proceeding in the know- 
ledge of truth, and by growing in the ex- 
ercise of virtue, man amongst the creatures 
of this inferior world aspireth to the great- 
est conformity with God; this is not only 
known unto us, whom he himself hath so 


imitation of as yet they are not in act. 
ἃ. And for this cause there is in 


50[1. Tim. v. 2i.] 


51 [“‘ But pride, impatient of long resting peace, 
“ Did puff them up with greedy bold ambition, 
“ That they gan cast their state how to increase 
** Above the fortune of their first condition, 
*« And sit in God’s own seat without commission : 
“ The brightest angel, even the child of light, 
“Ἐ Drew millions more against their God to fight.” 
Spenser's Hymn on Heavenly Love, 
published 1596.] 


52 John viii.44; 1 Peterv.8; Apoc. ix. 11; Gen. 
iii. 15; 1 Chron. xxi. 1; Jobi. 7. and ii. 2; John 
xiii. 27; Acts v.3; Apoc. xx. 8. 

53 Let him know, that I have considered, 
“that God only is what he would be ; and that I 
“am by his grace become now 80 like him, as to 


“be pleased with what pleaseth him.” Walton’s 
Life of Herbert, p. 321, ed. 1675.] 

54 Tldvra yap ἐκείνου dpéyerat. Arist. de An. lib. 
ii. cap. 4. [Opp. I. 390. ed. Lugd. 1590.] 

55 Ἔν rots φύσει δεῖ τὸ βέλτιον, ἐὰν ἐνδέχηται 
ὑπάρχειν, μᾶλλον" ἡ φῦσις det ποιεῖ τῶν ἐνδεχομένων 


τὸ βέλτιστον. Arist. 2. de ccel. cap. 5. [t. i. p. 283.] 


SS ee eee 


re. 


164 


instructed 56, but even they do acknowledge, 
who amongst men are not judged the near- 
est unto him. With Plato what one thing 
more usual, than to excite men unto love 
of wisdom, by shewing how much wise 
men are thereby exalted above men; how 
knowledge doth raise them up into heaven ; 
how it maketh them, though not gods, yet 
as gods, high, admirable, and divine? And 
Mercurius Trismegistus speaking of the 
virtues of a righteous soul®7, “Such spi- 
“rits” (saith he) “are never cloyed with 
“praising and speaking well of all men, 
“with doing good unto every one by word 
“and deed, because they study to frame 
“themselves according to the pattern of the 
“Father of Spirits.” 

VI. In the matter of knowledge, there is 
between the angels of God and the children 
of men this difference: angels 
already have full and complete 
knowledge in the highest de- 
gree that can be imparted unto 
them; men, if we view them 
in their spring, are at the first 
without understanding or knowledge at 
all58, Nevertheless from this utter vacuity 
they grow by degrees, till they come at 
length to be even as the angels themselves 
are. That which agreeth to the one now, 
the other shall attain unto in the end; they 
are notso far disjoined and severed, but that 
they come at length to meet. The soul of 
‘man being therefore at the first as a book, 
wherein nothing is and yet all things may 
be imprinted; we are to search by what 

steps and degrees it riseth unto perfection 
of knowledge. 

[2.] Unto that which hath been already 
set down concerning natural agents this we 
must add, that albeit therein we have com- 
prised as well creatures living as void of 
life, if they be in degree of nature be- 
neath men; nevertheless a difference we 
must observe between those natural agents 
that work altogether unwittingly, and those 
which have though weak yet some under- 
standing what they do, as fishes, fowls, and 
beasts have. Beasts are in sensible capacity 
as ripe even as men themselves, perhaps 
moreripe. For as stones, though in dignity 
of nature inferior unto plants, yet exceed 
them in firmness of strength or durability 
of being: and plants, though beneath the 
excellency of creatures endued with sense, 
yet exceed them in the faculty of vegeta- 
tion and of fertility: so beasts, though oth- 
erwise behind men, may notwithstanding in 
actions of sense and fancy go beyond them ; 


Men’s first be- 
ginning to grow 
_ to the knowl- 
edge of that 
law which ~ 
they are to ob- 
serve. 


56 Matt. v. 48 ; Sap. vii. 27. 

51 Ἢ δὲ τοιαύτη ψυχὴ κόρον οὐδέποτε ἔχει ὑμνοῦσα 
εὐφημοῦσά τε πάντας ἀνθρώπους, καὶ λόγοις καὶ ἔργοις 
πάντας [πάντως εὐποιοῦσα, μιμουμένη αὐτῆς τὸν πατέρα. 
[ς. 10. § 21.] lib. iv. f 12, 

58 Vide Isa. vii. 16. 


Digression on Aristotle and Ramus. 


[Boox I. 
because the endeavours of nature, when it 
hath a higher perfection to seek, are in low- 
er the more remiss, not esteeming thereof 
so much as those things do, which have no 
better proposed unto them. 

[3.1 The soul of man therefore being 
capable of a more divine perfection, hath 
(besides the faculties of crowing unto sen- 
sible knowledge which is common unto us 
with beasts) a further ability, whereof in 
them there is no show at all, the ability of 
reaching higher than unto sensible things 53, 
Till we grow to some ripeness of years, the 
soul of man doth only store itself with con- 
ceits of things of inferior and more open 
quality, which afterwards do serve as instru- 
ments unto that which is greater; in the 
meanwhile above the reach of meaner crea- 
tures it ascendeth not. When once it com- 
prehendeth any thing above this, as the 
differences of time, affirmations, negations, 
and contradictions in speech, we then count 
it to have some use of natural reason. 
Whereunto if afterwards there might be 
added the right helps of true art and learn- 
ing (which helps, I must plainly confess, 
this age of the world, carrying the name of 
a learned age, doth neither much know nor 
greatly regard,) there would undoubtedly 
be almost as great difference in maturity of 
judgment between men therewith inured, 
and that which now men are, as between 
men that are now and innocents. Which 
speech if any condemn, as being over hy- 
perbolical, let them consider but this one 
thing: no art is at the first finding out so 
perfect as industry may after make it; yet 
the very first man that to any purpose knew 
the way we speak οἱ δῦ and followed it, hath 
alone thereby performed more very near in 
all parts of natural knowledge, that sithence 
in any one part thereof the whole world 
besides hath done. 

[4.] In the poverty of that other new de- 
vised aid ®! two things there are notwith- 


590 δὲ ἄνθρωπος εἰς τὸν οὐρανὸν ἀναβαΐνει. καὶ per- 
ρεῖ αὐτὸν, καὶ οἷδε ποῖα μὲν ἐστὶν αὐτῳ [leg. αὐτοῦ] ὑψ- 
ηλὰ, ποῖα δὲ ταπεινὰ, καὶ τὰ ἄλλα πάντα ἀκριβῶς μαν- 
θάνει. Kai τὸ πάντων μεῖζον, οὐδὲ τὴν γῆν καταλιπὼν 
ἄνω γίνεται. Mere. Tris. [c. 10. fin.] lib. iv. f 12. 

60 Aristotelical Demonstration. 

61 Ramistry. [Peter Ramus was born in Picar- 
dy, 1515. He was a kind of self-taught person, 
who rose to eminence in the university of Paris. 
In 1543, he published “ Institutiones Dialectic,” 
and about the same time ““ Animadversiones Aris- 
“ totelice.” He was silenced after disputation, 
but allowed the next year to lecture in Rhetoric, 
and in 1552 was made Professer of Eloquénce and 
Philosophy, probably through the Cardinal of Lor- — 
raine’s influence. In 1562 he was ejected, and — 
continued more or less unsettled till 1572, whenhe — 
lost his life in the massacre of St. Bartholomew. — 
(Brucker, Hist. Phil. v. 548—585. Lips. 1766.) 
Strype, Ann. III. i. 500, says, “‘ About this time 
“(1585)and somewhat before, another great c 
“test arose in both universities, concerning the 


Ϊ 


Ch. vii. 3.1 


standing singular. Of marvellous quick 
dispatch it is, and doth shew them that have 
it as much almost in three days, as if it 
dwell threescore years with them. Again, 
because the curiosity of man’s wit doth 
many times with peril wade farther in the 
search of things than were convenient; the 
same is thereby restrained unto such gene- 
ralities as every where offering themselves 
are apparent unto men of the weakest con- 
ceit that need be. So as following the rules 
and precepts thereof, we may define it to 
be an Art which teacheth the way of speedy 
discourse, and restraineth the mind of man 
that it may not wax over-wise. 

[5.] Education and instruction are the 
means, the one by use, the other by pre- 
cept, to make our natural faculty of reason 
both the better and the sooner able to judge 
rightly between truth and error, good and 
evil. But at what time a man may be said 
to have attained so far forth the use of rea- 
son, as sufficeth to make him capable of 
those Laws, whereby he is then bound to 
guide his actions; this is a great deal more 
easy for common sense to discern, than for 
any man by skill and learning to determine ; 
even as it is not in philosophers, who best 
know the nature both of fire and of gold, to 
teach what degree of the one will serve to 

urify the other, so well as the artisan who 

oth this by fire discerneth by sense when 
the fire hath that degree of heat which suf- 
ficeth for his purpose. 

ὙΠ. By reason man attaineth unto the 
knowledge of things that are and are not 


“two philosophers, Aristotle and Ramus, then 
« chiefly read, and which of them was rather to be 
“ studied.” See also Ann. IT. ii. 405. (1580.) “ Εν- 
“erard Digby had writ somewhat dialogue-wise 
“ against Ramus’s Unica Methodus, which in those 
times prevailed much ; and perhaps brought into 
τὸ that college (St. John’s, Cambridge) to be read ; 
“the rather, Ramus being a protestant as well asa 
learned man.” His institutes of Logic, expand- 
ed and illustrated, may be seen in Milton’s Prose 
Works, by Symmons, VI. 195--353. He seems 
to have fallen into the common error of confound- 
ing rhetorical ap tae with logic. Of the value 
of his theory the following was Bacon’s opinion : 
“Ὡς Unica .Methodo, et dichotomiis perpetuis ni- 
“hil attinet dicere : fuit enim nubecula quedam 
τε doctrine, que cito transiit ; res simul et levis et 
τε scientiis damnosissima. Etenim hujusmodi ho- 
“ mines, cum methodi sue legibus res torqueant, 
et queecumque in dichotomias illas non apte ca- 
dunt, aut omittant, aut preter naturam inflectant, 
“hoc efficiunt, ut quasi nuclei et grana scientia- 
. “rum exsiliant, ipsi aridas tantum et desertas sili- 
 quas stringant.” Further on in the same chap- 
ter he specifies Ramus as the patron of the method 
alluded to. De Augm. Scient. VI. 2. In his Im- 
Philosophici, c. 2, he says, “ Nullum mihi 
commercium cum hoc ignoranti latibulo, perni- 
ciosissima literarum tinea, compendiorum patre, ’ 
. Works, IX. 304. 80. Lond. 1803. Andrew 
elvin was a pupil of Ramus. Zouch’s Walton, 
. 134. 


Reason governs Action through the Will. 


165 


sensible. It resteth therefore 
that we search how man at- 
taineth unto the knowledge of 
such things unsensible as are 
to be known that they may be 
done. Seeing then that nothing can move 
unless there be some end, the desire where- 
of provoketh unto motion; how should that 
divine power of the soul, that “spirit of our 
“mind ©,” as the Apostle termeth it, ever 
stir itself unto action, unless it have also the 
like spur? The end for which we are moved 
to work, is sometimes the goodness which 
we conceive of the very working itself, with- 
out any further respect at all; and the 
cause that procureth action is the mere de- 
sire of action, no other good besides being 
thereby intended. Of certain turbulent wits 
itis said, “ Illis quieta movere magna mer- 
“ces videbatur 53: they thought the very 
disturbance of things established an hire 
sufficient toset them on work. Sometimes 
that which we dois refered to a further end, 
without the desire whereof we would leave 
the same undone; as in their actions that 
gave alms to purchase thereby the praise 
of men δ΄. 

[2.] Man in perfection of nature being 
made according to the likeness of his Maker 
resembleth him also in the manner of work- 
ing; so that whatsoever we work as men, 
the same we do wittingly work and freely ; 
neither are we according to the manner of 
natural agents any way so tied, but that it 
is in our power to leave the things we do 
undone. The good which either is gotten by 
doing, or which consisteth in the very doing 
itself, causeth not action, unless apprehend- 
ing it as good we so like and desire it: that 
we do unto any such end, the same we 
choose and prefer before the leaving of it 
undone. Choice there is not, unless the 
thing which we take be so in our power 
that we might have refused and left it. If 
fire consume the stubble, it chooseth not so 
to do, because the nature thereof is such 
that it can do no other. To choose is to will 
one thing before another. And to will isto 
bend our souls to the having or doing of 
that which they see to be good. Goodness 
is seen with the eye of the understanding. 
And the light of that eye, is reason. So 
that two principal fountains there are of hu- 
man action, Knowledge and Will; which 
Will, in things tending towards any end, is 
termed Choice . Concerning Knowledge, 
“ Behold, (saith Moses ®*,) I have set before 
“you this day good and evil, life and death.” 
Concerning Will, he addeth immediately, 
“ Choose life ;? that is to say, the things 
that tend unto life, them choose. 


62 Eph. iv. 23. 

63 Sallust. [Cat. 21.] 

64 Matt. vi. 2. 

85 [See Arist. Eth. III. 2, 3. VL 2.] 
66 Deut. xxx. 19. 


Of Man’s Will, 
which is the 
thing that Laws 
of action are 
made to guide. 


166 


3.] But of one thing we must have spe- 
cial care, as being a matter of no small mo- 
ment; and that is, how the Will, properly 
and strictly taken, as it is of things which 
are referred unto the end that man desireth, 
differeth greatly from that inferior natural 
desire which we call Appetite. ‘The object 
of Appetite is whatsoever sensible good 
Εν be wished for; the object of Will is 
that good which Reason doth lead us to 
seek. Affections, as joy, and grief, and 
fear, and anger, with such like, being as it 
were the sundry fashions and forms of Ap- 
petite, can neither rise at the conceit of a 
thing indifferent, nor yet choose but rise at 
the sight of some things. Wherefore it is 
not altogether in our power, whether we 
will be stirred with affections or no: 
whereas actions which issue from the dis- 
position of the Will are in the power 
thereof to be performed or stayed. inal- 
ly, Appetite is the Will’s solicitor, and 
the Will is Appetite’s controller; what we 
covet according to the one by the other we 
often reject; neither is any other desire 
termed properly Will, but that where Rea- 
son or Understanding, or the show of 
Reason, prescribeth the thing desired. 

It may be therefore a question, whether 
those operations of men are to be counted 
voluntary, wherein that good which is sen- 
sible provoketh Appetite, and Appetite 
causeth action, Reason being never called 
to counsel; as when we eat or drink, and 
betake ourselves unto rest, and such like. 
The truth is, that such actions in men hay- 
ing attained to the use of Reason are vol- 
untary. For as the authority of higher 
powers hath force even in those things, 
which are done without their privity, and 
are of so mean reckoning that to acquaint 
them therewith it needeth not; in like sort, 
voluntarily we are said to do that also, 
which the Will if it listed might hinder 
from being done, although about the doing 
thereof we do not expressly use our reason 
or understanding, and so immediately ap- 
ply our wills thereunto. In cases therefore 
of such facility, the Will doth yield her 
assent as it were with a kind of silence, by 
not dissenting ; in which respect her force 
is not so apparent as in express mandates 
or prohibitions, especially upon advice and 
consultation going before. 

[4.] Where understanding therefore need- 
eth, in those things Reason is the director 
of man’s Will by discovering in action what 
is good. For the Laws of well-doing are 
the dictates of right Reason. Children, 
which are not as yet come unto those years 
whereat they may have; again, innocents, 
which are excluded by natural defect from 
ever having; thirdly, madmen, which for 
the present cannot possibly have the use of 
right Reason to guide themselves, have for 
their guide the Reason that guideth other 


Nature of Choice: Distinction of Will and Appetite. 


[BooxI. 


men, which are tutors over them to seek 
and to procure their good for them. In 
the rest there is that light of Reason, 
whereby geod may be known from evil, 
and which discovering the same rightly is 
termed right. 

[3.1 The Will notwithstanding doth not . 
incline to have or do that which Reason 
teacheth to be good, unless the same do 
also teach it to be possible. For albeit 
the Appetite, being more general, ma 
wish any thing which seemeth good, be it 
never so impossible §7; yet for such things 
the reasonable Will of man doth never 
seek. Let Reason teach impossibility in 
any thing, and the Will of man doth let it 
go; a thine impossible it doth not affect, 
the impossibility thereof being manifest. 

[6.1 There is m the Will of man natu- 
rally that freedom, whereby it is apt to take 
or refuse any particular object whatsoever 
being presented unto 1158, Whereupon it 


67 O mihi preteritos referat si Jupiter annos ! 
[Virg. Aun. vi. 560.] 

65 (Chr. Letter p. II. “ Heere we pray your 
“helpe to teach us, how will is apt (as you say) 
“freelie to take or refuse anie particular object 
‘“‘ whatsoever, and that reason by diligence is able 
“0 find out any good concerning us: if it be true 
“ that the Church of England professeth, that with- 
“ out the preventing and helping grace of God, we 
“ean will and doe nothing pleasing to God.” 

Hooker, MS.note. ‘There are certaine wordes, 
“as Nature, Reason, Will, and such like, which 
“ wheresoever you find named, you suspect them 
“ presently as bugs wordes*, because what they 
“mean you do not indeed as you ought appre- Ὁ 
“hend. You have heard that man’s Nature is 
“corrupt, his Reason blind, his Will perverse. 
« Whereupon under cculourof condemning corrupt 
« Nature, you condemn Nature, and so in the 
τ δι" 

“Vide Hilarium, p. 31. (Ed. Basil, 1570; p. 
822. ed Bened.) “ Vide et Philon. p. 33.” (Ed. — 
Paris, 1552.) “ et Dionys. p. 338. (Par. 1562.) ἡ 

“ Voluntas hominis natura sua non ligatur, sed 
“ yj vitiositatis que nature accessit. 

« Apt’, originaliter apta, able. Ratio divinis in- 
“structa auxillis potest omne bonum necessarium 
“ invenire, destituta nullum. Habet tamen omne 
“bonum satis quidem in se quo probare se possit 
« homini sedulo diligenterque attendenti. Sed nos- 
“tra nos alio segnities avertit, donee studium vir- 
“ tutis Spiritus Sanctus eccitat. Vide Cyprianum 
« de sua conversione.” (Ad Donatum, Opp. p. 3. 
ed. Fell.) ‘ Item ea que Sapientia de se profitetur 
‘in libro Proverbiorum atque alibi. Est itaque 
“ seonis humana ratio propter summam bonarum 
“ rerum investigandarum difficultatem. Eam dif- 
“ ficultatem tollit lumen divine gratia. Hine ala- 
“eres efficimur, alioqui a labore ad libidinem 
*proclives. Habet virtus vitio et plura et fortiora 
“que hominem alliciant. Sed ea latent maxi- 
“mam partem hominum. Quid ita? Quia Ratio, 
“que est oculus mentis, alto in nobis somno se- 
“pulta jacet otiose. At excitata et illuminata 


[* «These are bugs words.” Beaum. and Fletch. 
Tamer tamed, Act. 1. Se. 3.] 


Ee “ 


. . a, : : eae 
ἀρῶ αὐτὴν ὁρμῆσει. ἀλλ᾽ ὡς ἐπ᾽ ἂγαθον. 
- 


| 


Ch. viii. 1.] 


followeth, that there is no particular object 
so good, but it may have the show of some 
difficulty or unpleasant quality annexed to 
it, in respect whereof thé Will may shrink 
and decline it; contrariwise (for so things 
are blended) there is no particular evil 
which hath not some appearance of good- 
ness whereby to insinuate itself. For evil 
as evil cannot be desired δ᾽: if that be de- 
sired which is evil, the cause is the good- 
ness which is or seemeth to be joined with 
it. Goodness doth not move by being, but 
by being apparent; and therefore many 
things are neglected which are most pre- 
cious, only because the value of them lieth 
hid. Sensible Goodness is most apparent, 
near, and present; which causeth the Ap- 
Εν" to be therewith strongly provoked. 

ow pursuit and refusal in the Will do fol- 
low, the one the affirmation the other the 
negation of goodness, which the under- 
standing apprehendeth ®, grounding itself 
upon sense, unless some higher Reason do 
chance to teach the contrary. And if Rea- 
son have taught it rightly to be good, yet 
not so apparently that the mind receiveth 
it with utter impossibility of being other- 
wise, still there is place left for the Will to 
take or leave. Whereas therefore amongst 
so many things as are to be done, there are 
so few, the goodness whereof Reason in 
such sort doth or easily can discover, we 
are not to marvel at the choice of evil even 
then when the contrary is probably known. 
Hereby it cometh to pass that custom inu- 
ring the mind by long practice, and so leav- 
ing there a sensible impression, prevaileth 
more than reasonable persuasion what way 
soever. Reason therefore may rightly dis- 
cern the thing which is good, and yet the 
Will of man not incline itself thereunto, as 
oft as the prejudice of sensible experience 
doth oversway. 

[7.1 Nor let any man think that this doth 
make any thing for the just excuse of ini- 
guity. For there was never sin committed 
wherein a less good was not preferred be- 
fore a greater, and that wilfully; which 
cannot be done without the singular dis- 
grace of Nature, and the utter disturbance 
of that divine order, whereby the preemi- 
nence of chiefest acceptation is by the best 
things worthily challenged. There is not 
that good which concerneth us, but it hath 
evidence enough for itself. if Reason were 
diligent to search it out. Through neglect 


“ Sancti Spiritus virtute omnia dijudicat, et que 
_‘*prius ignota fastidio fuermnt, ea nunc perspecta 
_ © modis omnibus amplectenda decernit.”] 

«89 Εὶ dé τις ἐπὶ κακέαν dppa, πρῶτον μὲν οὐχ ὡς ἐπὶ 
Paulo 
ἡ ost: ‘Adivaroy γὰρ ὅρμαν ἐπὶ κακὰ βουλομενον 
ἔχειν αὐτὰ, οὔτε ἐλπίδι ἀγαθου οὔτε φοβῳ μείζονος 

667 Alcin. de Dog. Plat. [c. 38. ed. Oxon. 

_ (Anst. Eth. Nic. VI. 2. “Ὅπερ ἐν διανοίᾳ κατά- 

pacts καὶ dropacis, rovro ἐν dager δίωξις καὶ φυγή. 


Double Standard of Moral Goodness. 


167 


thereof, abused we are with the show of 
that which is not; sometimes the subtilty of 
Satan inveigling us as it did Eve”, some- 
times the hastiness of our Wills preventing 
the more considerate advice of sound*Rea- 
son, as in the Apostles 7*, when they no 
sooner saw what they liked not, but they 
forthwith were desirous of fire from hea- 
ven; sometimes the very custom of evil 
making the heart obdurate against whatso- 
ever instructions to the contrary, as in them 
over whom our Saviour spake weeping 13, 
“OQ Jerusalem, how often, and thou would- 
est not!” Still therefore that wherewith 
we stand blameable, and can no way ex- 
cuse it, is, In doing evil, we prefer a less 
good before a greater, the greatness where- 
of is by reason investigable and may be 
known. The search of knowledge is a 
thing painful; and the painfulness of knowl- 
edge is that which maketh the Will so 
hardly inclinable thereunto. The root 
hereof, divine malediction ; whereby the in- 
struments ΤῈ being weakened wherewithal 
the soul (especially in reasoning) doth 
work, it preferreth rest in ignorance before 
wearisome labour to know. For a spur of 
diligence therefore we have a natural thirst 
after knowledge ingrafted in us. But by 
reason of that original weakness in the in- 
struments, without which the understanding 
part is not able in this world by discourse 
to work, the very conceit of painfulness is 
as a bridle to stay us. For which cause 
the Apostle, who knew right well that the 
weariness of the flesh is an heavy clog to 
the Will, striketh mightily upon this key, 
“ Awake thou that sleepest; Cast off all 
“which presseth down; Watch; Labour ; 
“Strive to go forward, and to grow in 
“ knowledge 75.” 

VIII. Wherefore to return to our formerin- 
tent of discovering the natural way, whereby 
rules have been found out con- 
cerning that goodness where- 


| 
Of the natural 
way of finding 


| with the Will of man ought to cut Lewes by 
. A Reaso 
| be moved in human actions; as guide the Wil 
unto that 


every thing naturally and ne- 
cessarily doth desire the utmost 
good and greatest perfection whereof Na- 
| ture hath made it capable, even so man. 
| Our felicity therefore being the object and 
} accomplishment of our desire, we cannot 
choose but wish and covet it. All particu~ 
| lar things which are subject unto action, 


which is good. 


| 71 2 Cor. xi. 3. 
| 72 Tuke ix. 54. 

73 Matt. xxiii. 37. 

ΤῈ ὡς A corruptible body is heavy unto the soul, 
“and the earthly mansion keepeth down the mind 
that is full of cares. And hardly can we discern 
“the things that are upon earth, and with great 
“Jabour find we out the things which are before 
“us. Who can then seek out the things that are 
“in heaven Ὁ" Sap. ix. 15,16. 

% Eph. v.14; Heb. xii. 1,12; 1 Cor. xvi. 135° 
Prov. ii. 4; Juke mili. 24. 


168 


Good may be known by its Causes, or by its Effects. 


the Will doth so far forth incline unto, ; 


as Reason judgeth them the better for 
us, and consequently the more available 
to our bliss. If Reason err, we fall into 
evil, and are so far forth deprived of the 
general perfection we seek. Seeing there- 
fore that for the framing of men’s actions 
the knowledge of good from evil is necessa- 
ry, it only resteth that we search how this 
may be had. Neither must we suppose 
that there needeth one rule to know the 
good and another the evil by”. For he 
that knoweth what is straight doth even 
thereby discern what is crooked, because 
the absence of straightness in bodies capa- 
ble thereof is crookedness. Goodness in 
actions is like unto straightness ; wherefore 
that which is done well we term right. Fer 
as the straight way is most acceptable to 
him that travelleth, because by it he com- 
eth soonest to his Journey’s end; so in ac- 
tion, that which doth die the evenest be- 
tween us and the end we desire must needs 
be the fittest for our use.- Besides which 
fitness for use, there is also in rectitude, 
beauty ; as contrariwise in obliquity, deform- 
ity. And that which is good in the actions 
of men, doth not only delight as profitable, 
but as amiable also. In which considera- 
tion the Grecians most divinely have given 
to the active perfection of men a name ex- 
pressing both beauty and goodness”, be- 
cause goodness in ordinary speech is for 
the most part applied only to that which is 
beneficial. But we in the name of good- 
ness do here imply both. 

[2.] And of discerning goodness there 
are but these two ways; the one the knowl- 
edge of the causes whereby it is made such ; 
the other the observation of those signs 
and tokens, which being annexed always 
into goodness, argue that where they are 
found, there also goodness is, although we 
know not the cause by force whereof it is 
there. ‘The former of these is the most sure 
and infallible way, but so hard that all shun 
it, and had rather walk as men do in the 
dark by haphazard, than tread so long and 
intricate mazes for knowledge’s sake. As 
therefore physicians are many times forced 
to leave such methods of curing as them- 
selves know to be the fittest, and being over- 
ruled by their patients’ impatiency are fain 
to try the best they can, in taking that way 
of cure which the cured will yield unto ; in 
like sort, considering how the case doth 
stand with this present age full of tongue 
and weak of bram, behold we yield to the 
stream thereof; into the causes of goodness 
we will not make any curious or deep in- 
quiry ; to touch them now and then it shall 


16 To εὐθεῖ καὶ αὐτὸ καὶ τὸ καμπύλον γινώσκομεν" 
κριτὴς γὰρ ἀμφοῖν ὁ κανών. Amst. de An. lib. i. 
[cap. 3. t. 85.] 

ΤΊ Kadoxayabla. 


ee eee EE ee ee eee 


[Boox1, 


be sufficient, when they are so near at hand 
that easily they may be conceived without 
any far-removed discourse: that way we 
are contented to prove, which being the 
worse in itself, is notwithstanding now b 
reason of eommon imbecility the fitter and 
likelier to be brooked *. 

[3.] Signs and tokens to know good b 
are of sundry kinds ; some more certain and 
some less. The most certain token of evi- 
dent goodness is, if the general persuasion 
of all men do so account it. And therefore 
a common received error is never utterly 
overthrown, till such time as we go from 
signs unto causes, and shew some manifest 
root or fountain thereof common unto all, 
whereby it may clearly appear how it hath 
come to pass that so many have been over- 
seen. In which case surmises and slight 
probabilities will not serve, because the uni- 
versal consent of men is the perfectest and 
strongest in this kind, which comprehend- 
eth only the signs and tokens of goodness. 
Things casual do vary, and that which a 
man doth but chance to think well of can- 
not still have the like hap. Wherefore al- 
though we know not the cause, yet thus 
much we may know ; that some necessary 
cause there is, whensoever the judgments 
of all men generally or for the most part run 
one and the same way, especially in mat- 
ters of natural discourse. For of things ne- 
cessarily and naturally done there is no 
more affirmed but this, “They keep either 
“always or for the most part one ten- 
“ure 7.” The general and perpetual 
voice of men is as the sentence of God him- 
self. For that which all men have at all 
times learned, Nature herself must needs 
have taught ®°; and God being the author 


78 Arist. Eth. Nic. I. 4, 5. ed. Cardwell: ἴσως 
οὖν ἡμῖν ye ἀρκτέον ἀπὸ τῶν ἡμῖν γνωρίμων. . 
ἴϑ "Ἢ αἱεὶ ἣ ὡς ἐπὶ τὸ πολὺ ὠσαὕύτως ἀποβαίνει. 
Arist. Rhet. 1. i. [e. 10.] \ 

80 ἐς Non potest error contingere ubi omnes idem 
“ ita] opinantur.” Monticat. in 1. Polit. [p. 3,] 
“ Quicquid in omnibus indiyiduis unius_ specier 
“ communitur inest, id causam communem habeat 
“ oportet, quee est eorum individuorum species et 
“natura.” Idem. “ Quod a tota aliqua specie 
“fit, universalis particularisque nature fit in- 
“ stinctu.” [** Meminisse debemus vaticinium 
*jllud, Quod a tota aliqua animalium specie fit, 
“quia universalis particularisque fit instinctu, ve- 
“yum existere.”] Ficin. de Christ. Rel. [eap. 1.1 
“Si proficere cupis, primo firme id verum puta, — 
“quod sana mens omnium hominum attestatur.” 
Cusa in Compend. cap. I. [D. Nicolai de Cusa 
Cardinalis, utriusque juris Doetoris, omnique. phi- 
losophia incomparabilis viri Opera. Basil. 1565. 
Compendium ; Directio Veritatis, p. 239. See 
Cave Hist. Lit. t. I. App. 130.] “ Non licet natu- 
“rale universaleque hominum judicium falsum ya- 
“ numque existimare.” Teles. [Bernardi Telesii, 
Consentini, de Rerum Natura juxta propria prinei- 
pia Libri ix, Neapoli 1586. On this writer's meth- Ὁ 
od of philosophising see a dissertation in Bacon’s 


Ch. viii. 4, 5.] 


of Nature, her voice is but his instrument. 
By her from Him we receive whatsoever 
in such sort we learn. Infinite duties there 
are, the goodness whereof is by this rule 
sufficiently manifested, although we had no 
other warrant besides to approve them. 
The Apostle St. Paul having speech con- 
cerning the heathen saith of them, 81 “ They 
“area law unto themselves.” His meaning 
is, that by force of the light of Reason, 
wherewith God illuminateth every one 
which cometh into the world, men being 
enabled to know truth from falsehood, and 
good from evil, do thereby learn in many 
things what the will of God is; which will 
himself not revealing by any extraordinary 
means unto them, but they by natural dis- 
course attaining the knowledge thereof, 
seem the makers of those Laws which in- 
deed are his, and they but only the finders 
of them out. 
[4.] A law therefore generally taken, is 
directive rule unto goodness of operation. 
The rule of divine operations outward, is 
the definitive appointment of God’s own 
wisdom set down within himself. The rule 
of natural agents that work by simple ne- 
cessity, is the determination of the wisdom 
of God, known to God himself the principal 
Director of them, but not unto them that 
are directed to execute the same. The 
tule of natural agents which work after a 
sort of their own accord, as the beasts do, 
is the judgment of common sense or fancy 
concerning the sensible goodness of those 
ie wherewith they are moved. The 
rule of ghostly or immaterial natures, as 
spirits and angels, is their intuitive intellec- 
tual judement concerning the amiable beau- 
ty and high goodness of that object, which 
with unspeakable joy and delight doth set 
them on work. The rule of voluntary a- 
gents on earth is the sentence that Reason 
giveth concerning the goodness of those 
things which they are to do. And the sen- 
tences which Reason giveth are some more 
some less general, before it come to define 
in particular actions what is good. 

[5.] The main principles of Reason are 
in themselves apparent. For to make no- 
thine evident of itself unto man’s under- 
standing were to take away all possibility 
of knowing any thing. And herein that of 
Theophrastus is true, “They that seek a 
“reason of all things do utterly overthrow 
“Reason.” In every kind of knowledge 
some such grounds there are, as that being 
meoposed the mind doth presently embrace 

em as free from all possibility of error, 
clear and manifest without proof. In which 


Ὃ γὰρ πᾶσι δοκεῖ, τοῦτο εἶναι 


works, ix. 339. 


φάμεν. “O dé ἀναιρῶν ταύτην τὴν πίστιν οὐ πάνυ 
πιστύτερα ἐρεῖ. Arist. Eth. lib. x. cap. 2. 
81 Rom. ii. 14. 


82 «Απάντών ζητοῦντες λόγον, dvatpovor λογον. 


Theoph. in Metaph. [p. 270. 93.] 


The Axioms of Morality discoverable by Reason. 


169 


kind axioms or principles more general are 
such as this, “that the greater good is to 
“be chosen before the less.” If therefore 
it should be demanded what reason there 
is, why the Will of Man, which doth neces- 
sarily shun harm and covet whatsoever is 
pleasant and sweet, should be commanded 
to count the pleasures of sin gall, and not- 
withstanding the bitter accidents where- 
with virtuous actions are compassed, yet 
still to rejoice and delight in them: surely 
this could neverstand with Reason, but that 
wisdom thus prescribing groundeth her 
laws upon an infallible rule of comparison ; 
which is, ‘That small difficulties when ex- 
‘ceeding great good is sure to ensue, and 
‘onthe other side momentary benefits when 
‘the hurt which they draw after them is 
‘unspeakable, are not at all to be respected,’ 
This rule is the ground whereupon the 
wisdom of the Apostle buildeth a law, en- 
joining patience untehimself* ; “ The pre- 
“sent lightness of our affliction worketh 
“unto us even with abundance upon abun- 
“dance an eternal weight of glory ; while 
“we look not on the things which are seen, 
“but on the things which are not seen; for 
“the things which are seen are temporal, 
“but the things which are not seen are 
“ eternal ;” therefore Christianity to be em- 
braced, whatsoever calamities in those 
times it was accompanied withal. Upon 
the same ground our Savior proveth the 
law most reasonable, that doth forbid those 
crimes which men for gain’s sake fall into. 
“For a man to win the world if it be with 
“the loss of his soul, what benefit or good 
“is 1842) Axioms less general, yet so 
manifest that, they need no further proof, 
are such as these, ‘God to be worshipped; 
‘parents to be honoured; ‘others to be 
‘used by us as we ourselves would be by 
‘them.’ Such things, as soon as they are 
alleged, all men acknowledge to be good; 
they require no proof or further discourse 
to be assured of their goodness. 
Notwithstanding whatsoever such prin- 
ciple there is, it was at the first found out 
by discourse, and drawn from out of the 
very bowels of heaven and earth. For we 
are to note, that things in the world are to us 
discernible, not only so far forth as serveth 
for our vital preservation, but further also 
in a twofold higher respect. For first if all 
other uses were utterly taken away, yet 
the mind of man being by nature specula- 
tive and delighted with contemplation in it- 
self, they were to be known even for mere 
knowledge and understanding’s sake. Yea 
further besides this, the knowledge of eve 
the least thing in the whole world hath in 
it asecond peculiar benefit unto us, inas- 
much as it serveth to minister rules, canons, 


83 2. Cor. iv. 17. 
84 Matt. xvi. 26. 


170 


and laws, for men to direct those actions by 
which we properly term human. This did 
the very heathens themselves obscurely in- 
sinuate, by making Themis, which we call 
Jus, or Right, to be the daughter of heaven 
and earth *4, 

[0.1] We know things either as they are 
in themselves, or as they are in mutual rela- 
tion one to another. The knowledge of 
that which man is in reference unto himself, 
and other things in relation unto man, I 
may justly term the mother of all those 
principles, which are as it were edicts, stat- 
utes, and decrees, in the Law of Nature, 
whereby human actions are framed. First 
therefore having observed that the best 
things, where they are not hindered, do 
still produce the best operations (for which 
cause, where many things are to concur 
unto one effect, the best is in all congruity 
of reason to guide the residue, that it pre- 
vailing most, the work principally done by 
it may have greatest perfection:) when 
hereupon we come to observe in ourselves, 
of what excellency our souls are in com- 
parison of our bodies, and the diviner part 
in relation unto the baser of our souls; see- 
ing that all these concur in producing hu- 
man actions, it cannot be well unless the 
chiefest do command and direct the rest®®. 
The soul then ought to conduct the body, 
and the spirit of our minds*® the soul. 
This is therefore the first Law, whereby the 
highest power of the mind requireth gen- 
eral obedience at the hands of all the rest 
concurring with it unto action. 

[7.1 Touching the several grand man- 
dates, which being imposed by the under- 
standing faculty of the mind must be obey- 
ed by the will of Man, they are by the 
same method found out, whether they im- 
port our duty towards God or towards man. 

Touching the one, I may not here stand 
to open, by what degrees of discourse the 
minds even of mere natural men have at- 
tained to know, not only that there isa God, 
but also what power, force, wisdom, and 
other properties that God hath, and how all 
things depend on him. This being there- 
fore presupposed, from that known relation 
which God hath unto us as unto children 87, 
and unto all good things as unto effects 
whereof himself is the principal cause 88, 
these axioms and laws natural concerning 
our duty have arisen, ‘that in all things 
‘we go about his aid is by prayer to be 
‘craved 89: that he cannot have sufficient 


84 (Hesiod. Theog. 126, 133, 135.] 

86 Arist. Pol. i. cap.5. 

86 [Eph. iv. 23.] 

87 Οὐδεὶς Θεὸς δύσνους ἀνθρώποις. Plat. in Theet. 
[t. i. 151. ed. Serrani.] 

88 “Ὁ τε γὰρ Θεὸς δοκεὶ τὸ αἴτιον πᾶσιν εἶναι καὶ 
ἀρχή τις. Arist. Metaph. lib. i. cap. 2. [t. 11. 485.] 

897A)’, ὦ Σώκρατες, τοῦτό γε δὴ πάντες, ὁσοι καὶ 
κατὰ βραχὺ σωφροσύνης μετέχουσιν, ἐπὶ racy bopn καὶ 


The Supremacy of Understanding of Man. 


[Boox L 


‘honour done unto him, but the utmost of 
‘that we can do to honour him we must%°;? 
which is in effect the same that we read", 
“Thou shalt love the Lord thy God with 
“all thy heart, with all thy soul, and with 
“all thy mind:” which Law our Saviour 
doth term * “ The first and great command- 
ment.” 
Touching the next, which as our Saviour 
addeth is “like unto this,” (he meaneth in 
amplitude and largeness, inasmuch as it is 
the root out of which all Laws of duty to 
menward have grown, as out of the former 
all offices of religion towards God,) the like 
natural inducement hath brought men to 
know that it is their duty no less to love 
others than themselves. For seeing those 
things which are equal must needs all have 
one measure; if I cannot but wish to re- 
ceive all good, even as much at every man’s 
hand as any man can wish unto his own 
soul, how should I look to have any part of 
my desire herein satisfied, unless myself be 
careful to satisfy the like desire which is un- 
doubtedly in other men, we all being of one 
and the same nature? ‘To have any thing 
offered them repugnant to this desire must 
needs in all respects grieve them as much 
as me: so that if I do harm I must look to — 
suffer; there being no reason that others 
should shew greater measure of love to me 
than they have by me shewed unto them. 
My desire therefore to’ be loved of my 
equals in nature as muchas possible may be, 
imposeth upon me a natural duty of bearing — 
to them-ward fully the like affection. From ~ 
which relation of equality between our- 
selves and them that are as ourselves, what 
several rules and canons natural Reason 
hath drawn for direction of life no man is 
ignorant; as namely, “That because we 
“would take no harm, we must therefore 
“do none;” “ That sith we would not be in 
“any thing extremely dealt with, we must 
“ ourselves avoid all extremity in our deal- 
“ings ;” “ that from all violence and wrong 
“we are utterly to abstain °° ;” with such 
like ; which further to wade in would be- 
tedious, and to our present purpose not ἅϊ- 7 
together so necessary, seeing that on these ~ 
two general heads already mentioned all” 
other specialties are dependent 55. 


σμικροῦ καὶ μεγάλου πράγματος Θεὸν del που καλοῦσι. 
Plat. in Tim. [t. iii. 97.] 
90 Arist. Ethic. lib. iii. cap. ult. » 
91 Deut. vi. 5. 92 Matt. xxii. 38. 
93 « Quod quis in se approbat, in alio reprobare 
“ non posse.” L. in arenam, C. de inof. test. (Cod. : 
Just. p. 254. ed. Lugd. 1553.) “ Quod quisque 
“juris in alium statuerit, ipsum quoque eodem uti 
“debere.” LL. quod quisque. [Digest. lib. ii. tit. 2. 
tom. 1. p. 60. Ludg. 1552.] “ Ab omni penitus” 
“injuria atque vi abstinendum.” L. i. sect. 1 
Quod vi, aut clam. [Ibid. lib. xiii. tit. 23. tom. 3. 
335. 
94 On these two commandments hangeth the 
whole Law.” Matt. xxii. 40. 


Ch. vii1. 8---10.] 


[8.1 Wherefore the natural measure 
whereby to judge our doings, is the sen- 
tence of Reason, determining and setting 
down what is good to be done. Which sen- 
tence is either mandatory, shewing what 
must be done; or else permissive declaring 
only what may be done; or thirdly ad- 
monitory, opening what is the most con- 
venient for usto do. The first taketh place, 
where the comparison doth stand altogether 
between doing and not doing of one thing 
which in itself is absolutely good or evil ; 
as it had been for Joseph 5 to yield or not 
to yield to the impotent desire of his lewd 
mistress, the one evil the other good sim- 
ply. The second is, when of divers things 
evil, all being not evitable, we are permit- 
ted to take one : which one saving only in 
case of so great urgency were not other- 
wise to be taken; asin the matter of di- 
vorce among the Jews**. The last, when 
of divers things good, one is principal and 
most eminent; as in their act who sold their 
possessions and laid the price at the Apos- 
tles’ feet °7; which possessions they may 
have retained unto themselves without sin: 
again, in the Apostle St. Paul’s own choice 38 
to maintain himself by his own labour; 
whereas in living by the Church’s mainte- 
nance, as others did, there had been no of- 
fence committed °°. In Goodness therefore 
there is a latitude or extent, whereby it 
cometh to pass that even of good actions 
some are better than other some; whereas 
otherwise one man could not excel another, 
but all should be either absolutely good, as 
hitting jump that indivisible point or centre 
wherein goodness consisteth ; or else mis- 
sing it they should be excluded out of the 
Humber of well-doers. Degrees of well 
doing there could be none, except perhaps 
in the seldomness and oftenness of doing 
well. But the nature of Goodness being 
thus ample, a Law is properly that which 
Reason in such sort defineth to be good 
that it must be done. And the Law of 
Reason or human Nature is that which men 
by discourse of natural Reason have rightly 
found out themselves to be all forever bound 
unto in their actions. 

[9.] Laws of Reason have these marks 
to be known by. Such as keep them re- 
semble most lively in their voluntary ac- 
tions that very manner of working which 
Nature herself doth necessarily observe in 
the course of the whole world.” The works 
of nature are all behoveful, beautiful, with- 
Out superfluity or defect; even so theirs, if 
they be framed according to that which the 
Law of Reason teacheth. Secondly, those 
Laws are investigable by Reason, without 
the help of Revelation ‘supernatural and 


% Gen. xxxix. 9. 91 Acts iv. 37; v. 4 
86 Mark x. 4. 8 2 Thess. iii. 8. 
99 [See note, b. ii. c. 8. δ. 5.] 


St. Augustine's Judgment of the Law of Reason. 


171 


divine. Finally in such sort they are in- 
vestigable, that the knowledge of them is 
general, the world hath always been ac- 
quainted with them; according to that 
which one in Sophocles observeth con- 
cerning a branch of this Law, “It is no 
“ child of to-day’s or yesterday’s birth, but 
“hath been no man knoweth how long 
“sithence 1” It is not agreed upon by 
one or two, or few, but by all. Which we 
may not so understand, as if every particu- 
lar man in the whole world did know and 
confess whatsoever the Law of Reason 
doth contzin; but this Law is such that 
being proposed no man can reject it as un- 
reasonable and unjust. Again, there is 
nothing in it but any man (having natural 
perfection of wit and ripeness of judgment) 
may by labour and travail find out. And 
to conclude, the general principles thereof 
are such, as it is not easy to find men igno- 
rant of them. Law rational therefore, 
which men commonly use to call the Law) 
of Nature, meaning thereby the Law which | 
human Nature knoweth itself in reason uni-/ 
versally hound unto, which also for that! 
cause may be termed most fitly the Law of | 
Reason; this Law, Isay, comprehendeth 
all those things which men by the light of 
their natural understanding evidently know, 
or at leastwise may know, to be beseeming 
or unbeseeming, virtuous or vicious, good 
or evil for them to do. 

[10.] Now although it be true, which 
some have said}, that “whatsoever is done 
“amiss, the Law of Nature and Reason 
“thereby is transgressed,” because even 
those offences which are by their special 
qualities breaches of supernatural laws, do 
also, for that they are generally evil, violate 
in general that principle of Reason, which 
willeth universally to fly from evil: yet do 
we not therefore so far extend the Law of 


| Reason, as to contain in it all manner laws 


whereunto reasonable creatures are bound, 
but (as hath been shewed) we restrain it to 
those only duties, which all men by force 
of natural wit either do or might under- 
stand to be such duties as concern all men. 
“Certain half-waking men there are” (as 
St. Augustine noteth 3.) “ who neither alto- 


100 Οὐ γάρ τι νυν ye καχθὲς, ἀλλ᾽ det wore 
Zn τουτο, κοὐδεὶς oidev ἐξ ὅτου φάνη. 


Soph. Antig. [v. 456.] 


1 Th. 1.2. q. 94. art. 3. [tom. xi. 904.) “ Omnia 
“peccata sunt in universum contra rationem et 
“nature lerem.” Aug. de Civit. Dei, 1. xii. cap. 1. 
“ Omne vitium nature nocet, ac per hoc contra 
“ naturam est.” [tom. vii. 301.] 

2De Doctr. Christ. 1. iii. c. 14. [tom. iii. 51. 
τς Quidam dormitantes, ut ita dicam, qui neque 
** alto somno stultitiz sopiebantur, nec in sapientise 
“lucem poterant evigilare, putaverunt nullam 
“ esse justitiam per se ipsam, sed unicuique genti 
“ consuetudinem suam justam videri ; que cum 


172 


“ gether asleep in folly, nor yet thoroughly 
“ awake in the light of true understanding, 
“have thought that there is not at all any 
“ thing justand righteous in itself; but look 
“ wherewith nations are inured, the same 
“they take to be right and just. Where- 
“upon their conclusion is, that seeing each 
“ sort of people hath a different kind of right 
“from other, and that which is right of its 
“ own nature must be everywhere one and 
“the same, therefore in itself there is no- 
“thing right. These good folk,” saith he, 
“(that I may not trouble their wits with 
“rehearsal of too many things,) have not 
“looked so far into the world as to perceive 
“ that, ‘Do as thou wouldst be done unto,’ 
“is a sentence which all nations under 
“heaven are agreed upon. Refer this sen- 
“ tence to the love of God, and it extinguish- 
“eth all heinous crimes; refer it to the 
“love of thy neighbour, and all grievous 
“wrongs it banisheth out of the world.” 
Wherefore as touching the Law of Reason, 
this was (it seemeth) St. Augustine’s judg- 
ment: namely, that there are in it’ some 
things which stand as principles universally 
agreed upon; and that out of those princi- 
ples, which are in themselves evident, the 
greatest moral duties we owe towards God 
or man may without any great difficulty be 
concluded. 

[11.] If then it be here demanded, by 
what means it should come to pass (the 
greatest part of the Law moral being so 
easy for all men to know) that so many 
thousands of men notwithstanding have 
been ignorant even of principal moral duties, 
not imagining the breach of them to be sin: 
I deny not but lewd and wicked custom, 
beginning perhaps at the first amongst few, 
afterwards spreading into greater multi- 
tudes, and so continuing from time to time, 
may be of force even in plain things to 
smother the light of natural understanding ; 
because men will not bend their wits to ex- 
amine whether things wherewith they have 
been accustomed be good orevil. Tor ex- 
ample’s sake, that grosser kind of heathen- 
ish idolatry, whereby they worshipped the 
very works of their own hands, was an ab- 
surdity to reason so palpable, that the 
Prophet David comparing idols and idola- 
ters together maketh almost no odds be- 
tween them, but the one ina manner as 
much without wit and sense as the other; 
“They that make them are like unto them, 


“ sit diversa omnibus gentibus, debeat autem in- 
“ conimutabilis manere justitia, fier’ manifestum, 
“ nullam usquam esse justitiam. Non intellexe- 
“ἐ runt, (ne multa commemorem,) ‘ Quod tibi fieri 
“non vis, alii ne feceris,’ nullo modo posse ulla 
* eorum gentili diversitate variarl. ‘ Que senten- 
“ tia cum refertur ad dilectionem Dei, omnia fla- 
“ gitia moriuntur; cum ad proximi, omnia faci- 
“ ora.” 


Law of Reason transgressed through ill Custom. 


[Book]. 


“and so are all that trust in them 3.) That 
wherein an idolater doth seem so absurd 
and foolish is by the Wise Man thus ex- 
prest 4, “He is not ashamed to speak unto 
“that which hath no life, he calleth on him 
“that is weak for health, he prayeth for life 
“unto him which is dead, of him which hath 
“no experience he requireth help, for his 
“journey he sueth to him which is not able 
“to go, for gain and work and success in 
“his affairs he seeketh furtherance of him 
“that hath no manner of power.” The 
cause of which senseless stupidity is after- 
wards imputed to custom’. ‘“ When a 
“father mourned grievously for his son that 
“was taken away suddenly, he made an 
“image for him that was once dead, whom 
“now he worshippeth as a God, ordaining 
“to his servants ceremonies and sacrifices, 
“Thus by process of time this wicked cus- 
“tom prevailed, and was kept as a law;” 
the authority of rulers, the ambition of crafts- 
men, and such like means thrusting forward 
the ignorant, and increasing their supersti- 
tion. 

Unto this which the Wise Man hath spo- 
ken somewhat besides may be added. For 
whatsoever we have hitherto taught, or shall - 
hereafter concerning the force of man’s” 
natural understanding, this we always de- 
sire withal to be understood ; that there is 
no kind of faculty or power in man or any ~ 
other creature, which can rightly perform 
the functions allotted to it, without perpetu- 
al aid and concurrence of that Supreme 
Cause of all things. The benefit whereof 
as oft as we cause God in his justice to — 
withdraw, there can no other thing follow — 
than that which the Apostle noteth, even 
men endued with the light of reason to 
walk notwithstanding® “in the vanity of 
“their mind, having their cogitations dark- 
“ened, and being strangers from the life οὔ. 
“God through the ignorance which isin - 
“them, because of the hardness of their 
“hearts.” And this cause is mentioned by 
the prophet Esay 7, speaking of the igno 
rance of idolaters, who see not how the man-_ 
ifest Law of Reason condenfineth their gross 
iniquity and sin. “ They have not in them,” 
saith he, “so much wit as to think, ‘ Shall 1 
“ bow to the stock of a tree? All knowledge 
“and understanding is taken from them 
“for God hath shut their eyes that they ca 
“not see.” q 

That which we say in this case of idolatry 
serveth for all other things, wherein the like 
kind of general blindness hath prevailed 
against the manifest Laws of Reason.. With- 
in the compass of which laws we do no 
only comprehend whatsoever may be easily 
known to belong to the duty of all men, bat 


3 Psal. exxxv. 18. 5 Wisd. xiv. 15, 16. 
4 Wisd. xiii. 17. 6 Ephes. iv. 17, 18 
7 Isa. xliv. 18, 19. 


ὦ. στὸ ae Zt ~~ ΄ὧὖὸ ef ep oe 5. ΕΣ ee ee eee ss a ee oe: se Eee ck ee ee: a.) =.) oe 


͵ 


Ch. ix. 1, 2.] 


even whatsoever may possibly be known to 
be of that quality, so that the same be by 
necessary consequence deduced out of clear 
and manifest principles. For if once we 
‘descend unto probable collections what is 
‘convenient for men, we are then in the terri- 
tory where free and arbitrary determina- 
tions, the territory where Human Laws 
take place; which laws are after to be con- 
sidered. 

IX. Now the due observation of this 
Law which Reason teacheth us cannot but 
be effectual unto their great 


Phe benefit of Good that observe the same. 


keeping that 


Law which For we see the whole world 
Reason teach- and each part thereof so com- 


pacted, that as long as each 
thing performeth only that work which is 
natural unto it, it thereby preserveth both 
other things and also itself. Contrariwise, 
let any principal thing, as the ‘sun, the 
moon, any one of the heavens or elements, 
but once cease or fail, or swerve, and who 
doth not easily conceive that the sequel 
thereof would be ruin both to itself and 
whatsoever dependeth on it? And is it 
pe that Man being not only the no- 

lest creature in the world, but even a very 
world in himself, his transgressing the Law 
of his Nature should draw no manner of 
harm after it? Yes 5, “tribulation and an- 
“ouish unto every soul that doeth evil.” 
Good doth follow unto all things by ob- 
serving the course of their nature, and on 
' the contrary side evil by not observing it; 
but not unto natural agents that good which 
we call Reward, not that evil which we 

operly term Punishment. ‘The reason 
whereof is, because amongst creatures in 
this world, only Man’s observation of the 
Law of his Nature is Righteousness, only 
Man’s transgression Sin. And the reason 
of this is the difference in his manner of ob- 
serving or transgressing the Law of his 
Nature. He doth not otherwise than vol- 
untarily the one or the other. What we do 
against our wills, or constrainedly, we are 
not properly said to do it, because the mo- 
tive cause of doing it is not in ourselves, but 
carrieth us, as if the wind should drive a 
feather in the air, we no whit furthering 
hat whereby we are driven. In such cases 
erefore the evil which is done moveth 
pmpassion ; men are pitied for it, as being 
rather miserable in such respect than cul- 
pable. Some things are likewise done by 

an, though not through outward force 
id impulsion, though not against yet with- 
γαξ their wills; as in alienation of mind, 
many the like inevitable utter absence of 
‘it and judgment. For which cause, no 
nan did ever think the hurtful actions of 
urious men and innocents to be punishable. 
Again, some things we do neither against 


ΝΣ 


8 Rom. ii. 9. 


Sanctions of the Law of Reason and Nature. 


173 


nor without, and yet not simply and merely 
with our wills, but with our wills in such 
sort moved, that albeit there be no impossi- 
bility but that we might, nevertheless we 
are not so easily able to do otherwise. In 
this consideration one evil deed is niade 
more pardonable than another. Finally, 
that which we do being evil, is notwith- 
standing by so much more pardonable, by 
how much the exigence of so doing or the 
difficulty of doing otherwise is greater ; un- 
less this necessity or difficulty have origi- 
nally risen from ourselves. It is no excuse 
therefore unto him, who being drunk com- 
mitteth incest, and allegeth that his wits 
were not his own; inasmuch as himself 
might have chosen whether his wits should 
by that mean have been taken from him. 
Now rewards and punishments do always 
presuppose something willingly done well 
or ill; without which respect though we 
may sometimes receive good or harm, yet 
then the one is only a benefit and not a re- 
ward, the other simply an hurt not a pun- 
ishment. From the sundry dispositions of 
man’s Will, which is the root of all his ac- 
tions, there groweth variety in the sequel 
of rewards and punishments, which are by 
these and the like rules measured: ‘ Take 
‘away the will, and all acts are equal: 
‘That which we do not, and would do, is 
‘commonly accepted as done®.’ By these 
and the like rules men’s actions are deter- 
mined of and judged, whether they be in 
their own nature rewardable or punishable. 

[2.] Rewards and punishments are not 
received, but at the hands of such as being 
above us have power to examine and judge 
our deeds. How men come to have this 
authority one over another in external ac- 
tions, we shall more diligently examine in 
that which followeth. But for this present, 
so much all do acknowledge, that sith ev- 
ery man’s heart and conscience doth in 
good or evil, even secretly committed and 
known to none but itself, either like or dis- 
allow itself; and accordingly either rejoice, 
very nature exulting (as it were) in certain 
hope of reward, or else grieve (as it were) 
in a sense of future punishment; neither of 
which can in this case be looked for from 
any other, saving only from Him who dis- 
cerneth and judgeth the very secrets of all 
hearts: therefore He is the only rewarder 
and revenger of all such actions; although 
not of such actions only, but of all where- 
by the Law of Nature is broken whereof 

imself is author. For which cause, the 
Roman laws, called the Laws of the Twelve 
Tables, requiring offices of inward affec- 
tion which the eye of man cannot reach 


9“ Voluntate sublata, omnem actum parem 
“ esse.” LL. faedissimam, c. de adult. {Cod. Jus- 
tin. 968.] “ Bonam voluntatem plerumque pro 
ar reputari.” LL. si quis in testament. [Ibid. 

1] 


174 


unto, threaten the neglecters of them with 
none but divine punishment 10, 

X. That which hitherto we have set down 
is (I hope) sufficient to shew their brutish- 
ness, which imagine that re- 
ligion and virtue are only as 
men will account of them; 
that we might make as much 
account, if we would, of the 
contrary, without any harm 
unto ourselves, and that in, na- 
ture they are as indiflerent one 
as the other. We see then 
how nature itself teacheth laws 


How Reason 
doth lead men 
unto the mak- 
ing of human 
laws whereby 
Politic Socie- 
ties are gov- 
erned; and to 
agreement 
about laws 
whereby the 
fellowship or 
communion of 


independent — and statutes to live by. The 
Societies stand- . . 
eth. laws which have been hither- 


to mentioned do bind men ab- 
solutely even as they are men, although 
they have never any settled fellowship, 
never any solemn agreement amongst them- 
selves what to do or not to do'!!. But for- 
asmuch as we are not by ourselves suffi- 
cient to furnish ourselves with competent 
store of things needful for such a life as 
our nature doth desire, a life fit for the dig- 
nity of man; therefore to supply those de- 


fects and imperfections which are in us living 


single and solely by ourselves, we are natu- 
rally induced to seek communion and fellow- 
ship with others. This was the cause of 
men’s uniting themselves at the first in pol- 
itic Societies, which societies could not be 
without Government, nor Government with- 
out a distinct kind of Law from that which 
hath been already declared. Two founda- 
tions there are which bear up public socie- 
ties; the one, a natural inclination, where- 
by all men desire sociable life and fellow- 
ship; the other, an order expressly or se- 
cretly agreed upon touching the manner of 
their union in living together. The latter 
is that which we call the Law of aCommon- 
weal, the very soul of a politic body, the 
parts whereof are by law animated, held 
together, and set on work in such actions, 
as the common good requireth. Laws pol- 
itic, ordained for external order and regi- 
ment amongst men, are never framed as 
they should be, unless presuming the will 
of man to be inwardly obstinate, rebellious, 
and averse from all obedience unto the sa- 
cred laws of his nature ; in a word, unless 
presuming man to be in regard of his de- 
praved mind little better than a wild beast, 
they do accordingly provide notwithstand- 
ing so to frame his outward actions, that 
they” be no hinderance unto the common 
good for which societies are instituted : un- 
less they do this, they are not perfect. It 


10, « Diyos caste adeunto, pietatem adhibento: 
* qui secus faxit, Deus ipse vindex erit,” [Cic. de 
Leg. IL. 8.] 

1 "Ἔστι γὰρ, ὁ μαντεύονταί τι πάντες φύσει κοινον 
δίκαιον καὶ ἀδικον, καν μηδεμία κοινωνία πρὸς ἀλλή- 
λους ῃ μηδὲ συνθήκη. Arist. Rhet. i. [ο. 13.] 


Conscience, an Indication of God’s moral Government. 


[Boox L. 


resteth therefore that we consider how na- 
ture findeth out such laws of government 
as serve to direct even nature depraved to 
a right end. 

[2.1 All men desire to lead in this world 
a happy life. That life is led most happi- 
ly, wherein all virtue is exercised without 
impediment or let. The Apostle!?, in ex- 
horting men to contentment although they 
have in this world no more than very bare 
food and raiment, giveth us thereby to un- 
derstand that those are even the lowest of 
things necessary; that if we should be 
stripped of all those things without which 
we might possibly be, yet these must be 
left; that destitution in these is such an im- 
pediment, as till it be removed suffereth not 
the mind of man to admit any other care, 
For this cause, first God assigned Adam 
maintenance of life, and then appointed him 
a law to observe!*. For this cause, after 
men began to grow toa number, the first 
thing we read they gave themselves unto 
was the tilling of the earth and the feeding 
of cattle. Having by this mean whereon 
to live, the principal actions of their life af 
terward are noted by the exercise of their 
religion!4, True it is, that the kingdom of 
God must be the first thing in our purposes 
and desires'®. But inasmuch as righteous 
life presupposeth life ; inasmuch as to live 
virtuously it is impossible except we live; 
therefore the first impediment, which natu- 
rally we endeavour to remove, is penury 
and want of things without which we can- 
not live. Unto life many implements are 
necessary ; more, if we seek (as all men 
naturally do) such a life as hath in it joy, 
comfort, delight, and pleasure. 'To this end 
we see how quickly sundry arts mechanical 
were found out, in the very prime of the 
world'®, As things of greatest necessity 
are always first provided for, so erie 
of greatest dignity are most accounted 
by all such as judge rightly. Although 
therefore riches be a thing which every man 
wisheth, yet no man of judgment can es- 
teem it better to be rich, than wise, virtuo 
and religious. If we be both or either of 
these, it is not because we are so ὍΝ 
For into the world we come as empty of 
the one as of the other, as naked in mind as 
we are in body. Both which necessities 
man had at the firstno other helps and sup- 
plies than only domestical; such as th 
which the Prophet implieth, saying, “Can 
“a mother forget her child? ? such as 
which the Apostle mentioneth, saying, “He 
“that careth not for his own is worse than 
“an infidel! ;” such as that concerne 
Abraham, “Abraham will command his 


121 Tim vi. 8. 15 Matt. vi 33. 
13 Gen. i. 29; it. 17. 16 Gen. iv. 20, 21, 22. 
14 Gen. iv. 2, 26. 17 158. xlix. 15. 

181 Tim. v. 8. 


Ch. x. 3—5.] 


“sons and his household after him, that 
«they keep the way of the Lord!*.” 
; δῷ But neither that which we learn of 
ourselves nor that which others teach us 
can prevail, where wickedness and malice 
have taken deep root. If therefore when 
there was but as yet one only family in the 
world, no means of instruction human or 
divine could prevent effusion of blood 3 : 
how could it be chosen but that when families 
were multiplied and increased upon earth, 
after separation each providing for itself, 
envy, strife, contention and violence must 
ow amongst them? For hath not Nature 
Bemnished man with wit and valour, as it 
were with armour, which may be used as 
well unto extreme evil as good? Yea, were 
they not used by the rest of the world unto 
aif unto the contrary only by Seth, Enoch, 
and those few the rest in that line?! ? We 
all make complaint of the iniquity of our 
times: not unjustly ; for the days are evil. 
But compare them with those times wherein 
there were no civil societies, with those 
times wherein there was as yet no manner 
f public regiment established, with those 
imes wherein there were not above eight 
rsons righteous living upon the face of 
6 earth 25, and we have surely good cause 
think that God hath blessed us exceed- 
ly, and hath made us behold many hap- 
ays. 
[4] To take away all such mutual griev- 
ances, injuries, and wrongs, there was no 
way but only by growing unto composition 
af agreement amongst themselves, by or- 
daining some kind of government public, and 
thd ano themselves subject thereunto ; 


t unto whom they granted authority to 
tule and govern, by them the peace, tran- 
ey and happy estate of the rest might 

procured. Men always knew that when 
force and injury was offered they might be 
defenders of themselves; they knew that 
howsoever men may seek their own com- 
modity, yet if this were done with injury 
unto others it was not to be suffered, but by 
all men and by all good means to be with- 
stood ; finally they knew that no man might 
inreason take upon him to determine his 
own right, and according to his own deter- 
mination proceed in maintenance thereof, 
inasmuch as every man is towards himself 
and them whom he greatly affecteth par- 
tial; and therefore that strifes and troubles 


should take upon him to be lord or 
over another; because, although 
be according to the opinion of some 
great and judicious mena kind of nat- 


Gen. xviii. 19. 21 Gen. vi. 5; Gen. y. 
® Gen. iy. 8. 22 Pet ii. v, 


—s 


Origin of Government. Patriarchal Government. 


175 


ural right in the noble, wise, and virtuous, 
to govern them which are of servile dispo- 
sition 2°; nevertheless for manifestation of 
this their right, and men’s more peaceable 
contentment on both sides, the assent of 
them who are to be governed seemeth ne- 
cessary. 

To fathers within their private families 
Nature hath given a supreme power ; for 
which cause we see throughout the world 
even from the foundation thereof, all men 
have ever been taken as lords and lawful 
kings in their own houses. Howbeit over a 
whole grand multitude having no such de- 
pendency upon any one, and consisting of 
so many families as every politic society in 
the world doth, impossible it is that any 
should have complete lawful power, but by 
consent of men, or immediate appointment 
of God; because not having the natural 
superiority of fathers, their power must 
needs be either usurped, and then unlawful ; 
or, if lawful, then either granted or consent- 
ed unto by them over whom they exercise 
the same, or else given extraordinarily from 
God, unto whom all the world is subject. It 
is no improbable opinion therefore which 
the arch-philosopher was of, that as the 
chiefest person in every household was al- 
ways as it were a king, so when numbers 
of households joined themselves in civil so- 
ciety together, kings were the first kind of 
governors amongst them #4. Which is also 
(as it seemeth) the reason why the name of 
Father continued still in them, who of fa- 
thers were made rulers; as also the ancient 
custom of governors to do as Melchisedee, 
and being kings to exercise the office of 
priests, which fathers did at the first, grew 
perhaps by the same occasion. 

Howbeit not this the only kind of regi- 
ment that hath been received in the world. 
The inconveniences of one kind have caused 
sundry other to be devised. So that ina 
word all public regiment of what kind so- 
ever seemeth evidently to have risen from 
deliberate advice, consultation, and compo- 
sition between men, judging it convenient 
and behoveful ; there being no impossibility 


in nature considered by itself, but that men αν 


might have lived without any public regi- 
ment. Howbeit, the corruption of our na- 
ture being presupposed, we may not deny 
but that the Law of Nature doth now re- 
quire of necessity some kind of regiment; 
so that to bring things unto the first cgurse 
they were in, and utterly to take away all 
kinds of public government in the world, 
were apparently to overturn the whole 
world. 

[5.7] The case of man’s nature standing 
therefore as it doth, some kind of regiment 


23 Arist. Polit. lib. iii. et iv: 
38 Thid. lib. i. cap. 9. Vide et Platonem in 3 de 
Legibus. [t. ii. 680.] 


176 Laws Positive and Municipal, binding by Consent express and implied. [Βοοκ . 


the Law of Nature doth require; yet the 
kinds thereof being many, Nature tieth not 
to any one, but leaveth the choice asa thing 
arbitrary. At the first when some certain 
kind of regiment was once approved, it may 
be that nothing was then further thought 
upon for the manner of governing, but all 
permitted unto their wisdom and discretion 
which were to rule*; till by experience 
they found this for all parts very inconve- 
nient, so as the thing which they had devised 
for aremedy did indeed but increase the sore 
which it should have cured. They saw that 
to live by one man’s will became the cause 
of all men’s misery. This constrained them 
to come unto laws, wherein all men might 
see their duties beforehand, and know the 
enalties of transgressing them. If things 
ἰς simply good or evil, and withal univer- 
sally so acknowledged, there needs no new 
law to be made for such things 7°. The first 
kind therefore of things appointed by laws 
human containeth whatsoever being in itself 
naturally good or evil, is notwithstanding 
more secret than that it can be discerned 
by every man’s present conceit, without 
some deeper discourse and judgment. In 
which discourse because there is difficul- 
ty and possibility many ways to err, unless 
such things were set down by laws, many 
would be ignorant of their duties which now 
are not, and many that know what they 
should do would nevertheless dissemble it, 
and to excuse themselves pretend ignorance 
and simplicity, which now they cannot 57, 
[6.] And because the greatest part of 
men are such as prefer their own private 
good before all things, even that good 
which is sensual before whatsoever is most 
divine; and for that the labour of doing 
good, together with the pleasure arising 
from the contrary, doth make men for the 
most part slower to the one and proner to 
the other, than that duty prescribed them 
by law can prevail sufficiently with them: 
therefore unto laws that men do make 
for the benefit of men it hath seemed al- 
ways needful to add rewards which may 
more allure unto good than any hardness 
deterreth from it, and punishments, which 


35 «ς Cum premeretur initio multitudo ab iis qui 
* majores opes habebant, ad unum aliquem confu- 
“ giebant virtute prestantem, qui cum prohiberet 
“jnjuria tenuiores, equitate constituenda summos 
‘‘ cum infimis pari jure retinebat. Cum id minus 
“ contingeret, leges sunt invent.” Cic. Offic. 
lib. ii. [c. 12.] 

% To γονέας τιμᾷν καὶ φίλους εὐποιεῖν καὶ τοῖς 
εὐεργέταις χάριν ἀποδιδόναι, ταῦτα καὶ τὰ τούτοις 
ὅμοια οὐ πρστάττουσι τοῖς ἀνθρώποις οἵ γεγραμμένοι νό- 
μοι ποιεῖν, ἀλλ᾽ εὐθὺς ἀγραφῳ καὶ κοινῳ νόμῳ νομίζε- 
ται. Arist. Rhet. ad Alex. [c. 2.] 

27 Tanta est enim vis voluptatum, ut et igno- 
‘yantiam protelet in occasionem, et conscientiam 
*‘ corrumpat in dissimulationem.” Tertull. lib. de 
Spectacul. [c. 1.] 


may more deter from evil than any sweet- 
ness thereto allureth. Wherein as the gen- 
erality is natural, virtue rewardable and 
vice punishable ; so the particular deter- 
mination of the reward or punishment be- 
longeth unto them by whom laws are 
made. Theft is naturally punishable, but 
the kind of punishment is positive, and such 
Jawful as men shall think with discretion 
convenient by law to appoint. 

[7.1 In laws, that which is natural bind- 
eth universally, that which is positive not 
so. To let go those kind of positive laws 
which men impose upon themselves, as by 
vow unto God, contract with men, or such 
like ; somewhat it will make unto our pur- 
pose, a little more fully to consider what 
things are incident unto the making of the 
positive laws for the government of them 
that live united in public society. Laws do 
not only teach what is good, but they en- 
join it, they have in them a certain con- 
straining force. And to constrain men unto 
any thing inconvenient doth seem unrea- 
sonable. Most requisite therefore it is that 
to devise laws which all men shall be forced 
to obey none but wise men be admitted, 
Laws are matters of principal consequence; 
men of common capacity and but ordina 
judgment are not able (for how should — 
they ?) to discern what things are fittest for 
each kind and state of regiment. We can- 
not be ignorant how much our obedience 
unto laws dependeth upon this point. Let” 
aman though never so justly oppose him-— 
self unto them that are disordered in their 
ways,and what one amongst them common- 
ly doth not stomach at such contradiction, — 
storm at reproof, and hate such as would 
reform them ? Notwithstanding even they) 
which brook it worst that men should tell’ 
them of their duties, when they are told the} 
same by a law, think very well and reason-} 
ably of it. For why? They presume that}! 
the law doth speak with all indiflerency; 
that the law hath no side-respect to their 
persons ; that the lawisasitwere an oracle 
proceeded from wisdom and understand- — 
ing 78, . 

[8.1 Howbeit laws do not take their ce 
straining force from the quality of such as” 
devise them, but from that power which doth — 
give them the strength of laws. That 
which we spake before concerning the pow- 
er of government must here be applied unto 
the power of making laws whereby to go- 
vern ; which power God hath over all: ὃ 
by the natural law, whereunto he hath made 
all subject, the lawful power of making laws 
to command whole politic societies of men 
belongeth so properly unto the same entire 
societies, that for any prince or potentate οἱ 
what kind soever upon earth to exercise 
the same of himself, and not either by ex 


F 


% [Arist. Eth. Nic. x. c. ix. 12] 


Ch. x. 9, 10.] 


ss commission immediately and person- 
ally received from God, or else by authori- 
ty derived at the first from their consent 
upon whose persons they impose laws, it is 
no better than mere tyranny. 

Laws they are not therefore which public 
approbation hath not made so. But appro- 
bation not only they give who personally 
declare their assent by voice, sign or act, 
but also when others do it in their names 
by right originally at the least derived 
from them. As in parliaments, councils, 
and the like assemblies, although we be not 

ersonally ourselves present, notwithstand- 
ing our assent is by reason of other agents 
there in our behalf. And what we do by 
others, no reason but that it should stand 
as our deed, no less effectually to bind us 
than if ourselves had done it ia person. In 
many things assentis given, they that give 
it not imagining they do so, because the 
manner of their assenting is Mot apparent. 
As for example, when an absolute monarch 
commandeth his subjects that which seem- 
eth good in his own discretion, bath not his 
edict the force of a law whether they ap- 

rove or dislike it? Again, that which 
hath been received long sithence and is by 
custom now established, we keep as a law 
which we may not transgress; yet what 
consent was ever thereunto sought or requi- 
red at our hands? 

Of this point therefore we are to note, 
that sith men naturally have no full and 
perfect power to command whole politic 
' multitudes of men, therefore utterly without 
our consent we could in such sort be at no 
man’s commandment living. And to be 
commanded we do consent, when that soci- 
ier whereof we are part hath at any time 

efore consented, without revoking the 
same after by the like universal agreement. 
Wherefore as any man’s deed past is 
good as lone as himself continueth; so the 
act of a public society of men done five hun- 
dred years sithence standeth as theirs who 
presently are of the same societies, because 
corporations are immortal; we were then 
alive in our predecessors, and they in their 
successors do live still. Laws therefore 
human, of what kind soever, are available 

consent. 

9.] If here it be demanded how it com- 

1 to pass that this being common unto all 
laws which are made, there should be found 
even in good laws so great variety as there 
is; we must note the reason hereof to be 
the sundry particular ends, whereunto the 

erent disposition of that subject or mat- 
ter, for which laws are provided, caus- 

them to have a special respect in ma- 
king laws. A law there is mentioned a- 
mongst the Grecians whereof Pittacus is re- 
rted to have been author ; and by that 
aw it was agreed, that he which being over- 
come with drink did then strike any man, 

Vou. I. 12 


Laws Positive and Municipal: their Variableness. 


177 


should suffer punishment double as much as 
if he had done the same being sober 2°. No 
man could ever have thought this reasona- 
ble, that had intended thereby only to pun- 
ish the injury committed according to the 
gravity of the fact: for who knoweth not 
that harm advisedly done is naturally less 
pardonable, and therefore worthy of the 
sharper punishment ? But forasmuch as 
none did so usually this way offend as men 
in that case, which they wittingly fell into, 
even because they would be so much the 
more freely outrageous ; it was for their 
public good where such disorder was grown 
to frame a positive law for remedy thereof 
accordingly. ΤῸ this appertain those known 
laws of making laws ; as that law-makers 
must have an eye to the place where, and 
to the men amongst whom ; that one kind 
of laws cannot serve for all kinds of regi- 
ment; that where the multitude beareth 
sway, laws that shall tend unto preservation 
of that state must make common smaller of- 
fices to go by lot, for fear of strife and divis- 
ion likely to arise ; by reason that ordinary 
qualities sufficing for discharge of such of- 
fices, they could not but by many be desir- 
ed, and so with danger contended for, and 
not missed without grudge and discontent- 
ment, whereas at an uncertain lot none can 
find themselves grieved, on whomsoever it 
lighteth ; contrariwise the greatest, whereof 
but few are capable, to pass by popular 
election, that neither the people may envy 
such as have those honours, inasmuch as 
themselves bestow them, and that the chief- 
est may be kindled with desire to exercise 
all parts of rare and beneficial virtue, know- 
ing they shall not lose their labour by grow- 
ing in fame and estimation amongst the peo- 
ple: if the helm of chief government be in 
the hands of a few of the wealthiest, that 
then laws providing for continuance thereof 
must make the punishment of contumely 
and wrong offered unto any of the common 
sort sharp and grievous, that so the evil may 
be prevented whereby the rich are most 
likely to bring themselves into hatred with 
the people, who are not wont to take so 
great siees when they are excluded from 
honours and offices, as. when their persons 
are contumeliously trodden upon. In other 
kinds of regiment the like is observed con- 
cerning the difference of positive laws, which 
to be every where the same is impossible 
and against their nature. 

[10.] Now as the learned in the laws °° 


29 Arist. Polit. lib. ii. cap. ult. 

30 Staundf. Preface to the Pleas of the Crown. 
[** Citavi non pauca e Bractono et Britono, vetus- 
“tis lerum scriptoribus, hoc nimirum consilio: ut 
“ cum leges coron#® magna ex parte jure statuta- 
“rio constant, ponatur ante legentis oculos com- 
“ἐ mune jus, quod fuit ante ea statuta condita. Nam 
“ea res maxime conducit recte interpretandis 
“statutis. Id enim mtelligenti statim occurrunt 


178 


of this land observe, that our statutes some- 
times are only the affirmation or ratification 
of that which by common law was held be- 
fore; so here it is not to be omitted that 
generally all laws human, which are made 
for the ordering of politic societies, be either 
such as establish some duty whereunto all 
men by the law of reason did before stand 
bound ; or else such as make that a duty 
now which before was none. The one sort 
we may for distinction’s sake call “mix- 
“edly,” and the other “merely” human. 
That which plain or necessary reason bind- 
eth men unto may be in sundry considera- 
tions expedient to be ratified by human law. 
For example, if confusion of blood in mar- 
riage, the liberty of having many wives at 
once, or any other the like corrupt and un- 
reasonable custom doth happen to ‘have 
prevailed far, and to have gotten the up- 
per hand of right reason with the greatest 
part; so that no way is left to rectify such 
foul disorder without prescribing by law the 
same things which reason necessarily doth 
enforce but is not perceived that so it doth; 
or if many be grown unto that which the 
Apostle did lament in some, concerning 
whom he writeth, saying, that “ even what 
“things they naturally know, in those 
“very things, as beasts void of reason they 
“corrupted themselves *! ;” or if there be no 
such special accident, yet forasmuch as the 
common sort are led by the sway of their 
sensual desires, and therefore do more shun 
sin for the sensible evils which follow it 
amongst men, than for any kind of sentence 
which reason doth pronounce against it 82; 
this very thing is cause sufficient why du- 
ties belonging unto each kind of virtwe, al- 
beit the Law of Reason teach them, should 
notwithstanding be prescribed even by hu- 
man law. Which law in this case we term 
mixed, because the matter whereunto it 
bindeth is the same which reason necessa- 
rily doth require at our hands, and from 
the Law of Reason it differeth in the man- 
ner of binding only. For whereas men be- 
fore stood bound in conscience to do as the 
Law of Reason teacheth, they are now by 
virtue of human law become constrainable, 
and if they outwardly transgress, punisha- 
ble. As for laws which are merely human, 
the matter of them is any thing which rea- 
son doth but probably teach to be fit and 
convenient; so that till such time as law 
hath passed amongst men about it, of itself 
it bindeth no man. #One example whereof 
may be this. Lands are by human law in 
“mala que commune jus contraxit. Pervidet au- 
“tem ille quote illorum malorum parti medetur, 
“et quote non; et sitne hujusmodi statutum no- 
«ς vatum jus per se, an nihil aliud quam communis 
“juris affirmatio.” Ed. 1574. 

31 Jude 10. 

32 [Arist. Eth. Nic. X. 10. Οἱ πολλοὶ ἀνάγκῃ 
μᾶλλον ἢ λογῳ πειθαρχοῦσι;, καὶ ζημίαις ἣ τῳ Karw.] 


Law of Nations: its natural Origin. 


[Book I. 


some places after the owner’s decease divi- 
ded unto all his children, in some all de- 
scendeth to the eldest son. If the Law of 
Reason did necessarily require but the one 
of these two to be done, they which by law 
have received the other should be subject 
to that heavy sentence, which denounceth 
against all that decree wicked, unjust, and 
unreasonable things, woe 33, Whereas now 
whichsoever be received there is no Law 
of Reason transgressed ; because there is 
probable reason why either of them may 
be expedient, and for either of them more 
than probable reason there is not to be 
found. 

[11.] Laws whether mixedly or merely 
human are made by politic societies: some, 
only as those societies are civilly united; 
some, as they are spiritually joined and 
make such a body as we call the Church. 
Of laws human in this latter kind we are 
to speak inthe third book following. Let 
it therefore suffice thus far to have touched 
the force wherewith Almighty God hath 
graciously endued our nature, and thereby 
enabled the same to find out both those 
laws which all men generally are for ever 
bound to observe, and also such as are 
most fit for their behoof, who lead their 
lives in any ordered state of government. 

[12.] Now besides that law which sim- 
ply concerneth men as men, and that which 
belongeth unto them as they are men linked 
with others in some form of politic society, 
there is a third kind of law which toucheth 
all such several bodies politic, so far forth 
as one of them hath public commerce with 
another. And this third is the Law of 
Nations. Between men and beasts there 
is no possibility of sociable communion, be- 
cause the well-spring of that communion is 
a natural delight which man hath to trans- 
fuse from himself into others, and to receive 
from others into himself especially those 
things wherein the excellency of his kind 
doth most consist. The chiefest instrument 
of human communion therefore is speech. 
because thereby we impart mutually one 
to another the conceits of our reasonable 
understanding 3, And for that cause see- 
ing beasts are not hereof capable, foras- 
much as with them we can use no such — 
conference, they being in degree, although 
above other creatures on earth to whom 
nature hath denied sense, yet lower than 
to be sociable companions of man to whom 
nature hath given reason; it is of Adam — 
said that amongst the beasts “he found not — 
“for himself any meet companion 35.) Civil 
|society doth more content the nature of © 
man than any private kind of solitary liy- — 
ing, because in society this good of mutual — 
participation is so much larger than other- — 


33 Tsaiah x. 1. 
34 Arist. Polit. i. cap. 2. 
35 Gen. ii. 20. 


Ch. x. 13, 14.] 


wise. Herewith notwithstanding we are 
not satisfied, but we covet (if it might be) 
to have a kind of society and fellowship 
even with all mankind. Which thing So- 
crates intending to signify professed him- 
self a citizen, not of this or that common- 
wealth, but of the world **. And an effect 
of that very natural desire in us (a manifest 
token that we wish after a sort an universal 
fellowship with all men) appeareth by the 
wonderful delight men have, some to visit 
foreign countries, some to discover nations 
not keard of in former ages, we all to know 
the affairs and dealings of other people, yea 
to be in league of amity with them: and 
this not only for traffick’s sake, or to the 
end that when many are confederated each 
may make the other the more strong, but 
for such cause also as moved the Queen of 
Saba to visit Solomon 87: and in a word, 
because nature doth presume that how 
many men there are in the world, so many 
gods as it were there are, or at leastwise 
such they should be towards men. 

[13.] Touching laws which are to serve 
men in this behalf; even as those Laws of 
Reason, which (man retaining his original 
integrity) had been sufficient to direct each 
particular person in all his affairs and du- 
ties, are not sufficient but require the access 
of other laws, now that man and his off- 
spring are grown thus corrupt and sinful; 
again, as those laws of polity and regiment, 
which would have served men living in 

mblic society together with that harmless 
Bisposition which then they should have had, 
are not able now to serve, when men’s ini- 
quity is so hardly restrained within any tol- 
erable bounds: in like manner, the national 
laws of natural commerce between societies 
of that former and better quality might 
have been other than now, when nations are 
so prone to offer violence, injury, and 
wrong. Hereupon hath grown in every of 
these three kinds that distinction between 
Primary and Secondary laws; the one 
grounded upon sincere, the other built upon 
praved nature. Primary laws of nations 
are such as concern embassage, such as 
belong to the courteous entertainment of 
foreigners and strangers, such as serve for 
commodious traffick, and thelike. Second- 
ary laws in the same kind are such as this 
present unguiet world is most familiarly 
acquainted with; I mean laws of arms, 
which yet are much better known than 
t. But what matter the Law of Na- 
tions doth contain I omit to search. 

The strength and virtue of that law is 

such that no particular nation can lawfully 
τῳ φΩ the same by any their several 
and ordinances, more than a man by 
his private resolutions the law of the whole 


% Cic. Tusc. v. [c. 37.] et i. de Legib. [c. 12.] 
87] Kings x.1; 2 Chron. ix.1: Matt. xii. 42; 
Luke xi. 31. 


Laws of Intercourse among Churches. 


179 


commonwealth or state wherein he liveth. 
For as civil law, being the act of the whole 
bedy politic, doth therefore overrule each 
several part of the same body; so there is 
no reason that any one commonwealth of 
itself should to the prejudice of another an- 
nihilate that whereupon the whole world 
hath agreed. For which cause, the Lace- 
demonians forbidding all access of stran- 
gers into their coasts, are in that respect 
both by Josephus and Theodoret deserved- 
ly blamed 35. as being enemies to the hos- 
pitality which for common humanity’s sake 
all the nations on earth should embrace. 

[14.] Nowas there is great cause of com- 
munion, and consequently of laws for the 
maintenance of communion, amongst na- 
tions ; so amongst nations Christian the like 
in regard even of Christianity hath been 
always judged needful. 

And in this kind of correspondence a- 
mongst nations the force of general coun- 
cils doth stand. For as one and the same 
law divine, whereof in the next place we 
are to speak, is unto all Christian churches 
arule for the chiefest things; by means 
whereof they all in that respect make one 
church, as having all but “one Lord, one 
“faith, and one baptism 39: so the urgent 
necessity of mutual communion for preser- 
vation of our unity in these things, as also 
for order in some other things convenient 
to be every where uniformly kept, maketh 
it requisite that the Church of God here on 
earth have her laws of spiritual commerce 
between Christian nations ; laws by virtue 
whereof all churches may enjoy freely the 
use of those reverend, religious, and sacred 
consultations, which are termed Councils 
General. A thing whereof God’s own 
blessed Spirit was the author‘; a thing 
practised by the holy Apostles themselves ; 
a thing always afterward kept and obsery- 
ed throughout the world; a thing never 
otherwise than most highly esteemed of, 
till pride, ambition, and tyranny began by 
factious and vile endeavours to abuse that 
divine invention unto the furtherance of 
wicked purposes. But as the just authori- 
ty of civil courts and parliaments is not 
therefore to be abolished, because sometime 
there is cunning used to frame them accord- 
ing to the private intents of men over po- 
tent in the commonwealth; so the grievous 
abuse which hath been of councils should 
rather cause men to study how so gracious 
a thing may again be reduced to that first 

erfection, than in regard of stains and 
blemishes sithence growing be held for 
ever in extreme disgrace. 

To speak of this matter as the cause re- 


38 Joseph. lib. ii, contra Apion. [c. 36.] Theod. 
lib. ix. de sanand. Grec. Aff. [p. 611, t. iv. ed. 
Par. 1642 ] 

39 Ephes. iv. 5. 

40 Acts xy. 28. 


180 


Laws Supernatural relate to Man’s chief Good. 


[Book 1. 


quireth would require very long discourse. | utmost we may, but our desires do still pro- 
All I will presently say is this: whether it| ceed. These things are linked and as it 


be for the finding out of any thing where- 
unto divine law bindeth us, but yet in such 


sort that men are not thereof on all sides | 


resolved; or for the setting down of some 
uniform judgment to stand touching such 
things, as being neither way matters of 
necessity, are notwithstanding offensive and 
scandalous when there is open opposition 
about them; be it for the ending of strifes 
touching matters of Christian belief, where- 
in the one part may seem to have proba- 
ble cause of dissenting from the other; or 
be it concerning matters of polity, order, 
and regiment in the church ; I nothing doubt 
but that Christian men should much better 
frame themselves to those heavenly pre- 
cepts, which our Lord and Savior with so 
great instancy gave *! as concerning peace 
and unity, if we did all concur in desire to 
have the use of ancient councils again re- 
newed, rather than these proceedings con- 
tinued, which either make all contentions 
endless, or bring them to one only determi- 
nation, and that of all other the worst, 
which is by sword. 

[15.] It followeth therefore that a new 
foundation being laid, we now adjoin here- 
unto that which cometh in the next place 
to be spoken of; namely, wherefore God 
hath himself by Scripture made known such 
laws as serve for direction of men. 

XI. All things, (God only excepted, ) be- 
sides the nature which they have in them- 
selves, receive externally some 
perfection from other things, 
as hath been shewed. Inso- 
much as there is in the whole 
world no one thing great or 
small, but either in respect of 
knowledge or of use it may 
unto our perfection add some- 
what. And whatsoever such 
perfection there is which our nature may 
acquire, the same we properly term our 
Good; our Sovereign Good or Blessedness, 
that wherein the highest degree of all our 
perfection consisteth, that which being once 
attained unto there can rest nothing further 
to be desired; and therefore with it our 
souls are fully content and satisfied, in that 
they have they rejoice, and thirst for no 
more. Wherefore of good things desired 
some are such that for themselves we covet 
them not, but only because they serve as 
instruments unto that for which we are to 
seek: of this sort areriches. Another kind 
there is, which although we desire for it- 
self, as health, and virtue, and knowledge, 
nevertheless they are not the last mark 
whereat we aim, but have their further end 
whereunto they are referred, so as in them 
we are not satisfied as having attained the 


Wherefore 
God hath by 
Scripture fur- 
ther made 
known such 
supernatural 
laws, as do 
serve for 
men’s direc- 
tion. 


41 John xiv. 27. 


were chained one to another; we labour to 
cat, and we eat to live, and we live to do 
good, and the good which we do is as seed 
sown with reference to a future harvest, 
But we must come at length to some pause, 
Yor, if every thing were to be desired for 
some other without any stint, there could be 
no certain end proposed unto our actions, 
we should go on we know not whither; 
yea, whatsoever we do were in vain, or ra- 
ther nothing at all were possible to be done. 
Yor as to take away the first efficient of our 

being were to annihilate utterly our per-! 
sons, so we cannot remove the last final 
cause of our working, but we shall cause 
whatsoever we work to cease. Therefore 
something there must be desired for itself 
simply and forno other. Thatis simply for 
itself desirable, unto the nature whereof it 
is opposite and repugnant to be desired with 
relation unto any other. The ox and the 
ass desire their food, neither propose they 
unto themselves any end wherefore ; so that 
of them this is desired for itself; but why ? 
By reason of their imperfection which can- 
not otherwise desire it; whereas that which 
is desired simply for itself; the excellency 
thereof is such as permitteth it not in any 
sort to be referred to a further end. 

[2.] Now that which man doth desire with 
reference to a further end, the same he de- 
sireth in such measure as is unto that end 
convenient ; but what he coveteth as good 
in itself, towards that his desire is ever infi- 
nite. So that unless the last good of all, 
which is desired altogether for itself, be also 
infinite, we do evil in making it our end; 
even as they who placed their felicity in 
wealth or honour or pleasure or any thing 
here attained; because in desiring any thing” 
as our final perfection which is not so, we 
do amiss. **, Nothing may be infinitely de- 
sired but that good which indeed is infinite 
for the better the more desirable; thi 
therefore most desirable wherein there is” 
infinity of goodness: so that if any thing 
desirable may be infinite, that must nee 
be the highest of all things that are de 
ed. No good isinfinite but only God ; ther 
fore He our felicity and bliss. Moreove 
desire tendeth unto union with that it des 
eth. If then in him we be blessed, it is 
force of participation and conjunction witl 
Him. Again, it isnot the possession of 
good thing can make them happy whieh 
have it, unless they enjoy the thing where- 


42 He that soweth to the Spirit shall of the 
“ Spirit reap life everlasting.” Gal. vi. 8. e 

18,Vide Arist. Ethic. lib. x.c. 10. [e. 7] et Me 
taph. 1. xii. c. 6. [‘ Est aliquid, quod non motum 
“movet ; quod xternum, et substantia, et actus 
“est.”] et c. 4, [“ Prater hee item [est] euncta 
“ movens, tanquam omnium primum.”) et ¢. 30. 


Ch. xi. 3, 4] 


with they are possessed. Then are we hap- 
py therefore when fully we enjoy God, as 
an object wherein the powers of our souls 
are satisfied even with everlasting delight: 
so that although we may be men, yet by 
being unto God united we live as it were 
the life of God. 

[3.1 Happiness therefore is that estate 


whereby we attain, so far as possibly may 


be attained, the full possession of that which 
simply for itself is to be desired, and con- 
taineth in it after an eminent sort the con- 
tentation of our desires, the highest degree 
of allour perfection. Of such perfection ca- 
pable we are not in this life. For while we 
are in the world, subject we are unto sun- 
dry imperfections ‘4, griefs of body, defects 
of mind ; yea the best things we do are 
a. and the exercise of them grievous, 

eing continued without intermission ; so as 


in those very actions whereby we are espe- 


cially perfected in this life we are not able 
to persist ; forced we are with very weari- 
hess, and that often, to interrupt them: 
which tediousness cannot fall into those op- 


- erations that are in the state of bliss, when 


_ thirst no more. 


ἐνθάδε τὸ ἀγαθον ἐστι. 


our union with God is complete. Complete 
union with him must be according unto every 
power and faculty of our minds apt to re- 
ceive so glorious an object. Capable we 
are of God both by understanding and will: 
by understanding, as He is that sovereign 

ruth which comprehendeth the rich treas- 
ures of all wisdom ; by will, as He is that 
sea of Goodnes whereof whoso tasteth shall 
As the will doth now work 
upon that object by desire which is as it 
were a motion towards the end as yet unob- 
tained ; so likewise upon the same hereafter 
received it shall work also by love. “ Ap- 
“petitus inhiantis fit amor fruentis,” saith 
St. Augustine ; “ The longing disposition 
“of them that thirst is changed into the 
“sweet affection of them that taste and are 
“replenished “5.” Whereas we now love 


the thing that is good, but good especially 


in respect of benefit unto us; we shall then 
love the thing that is good, only or princi- 
pally for the goodness of beauty in itself. 

he soul being in this sort, as it is active, 
perfected by love of that infinite good, shall, 
as it is receptive, he also perfected with 
those supernatural passions of joy, peace, 


44 Μόνον, ὦ ᾿Ασκλήπιε, τὸ ὄνομα τοῦ ἀγαθοῦ ἐν ἀν- 
θρώποις, τὸ δὲ ἔργον οὐδιμοῦ.... Td μὴ λίαν κακὸν, 
ἣν δὲ ἐνθάδε ἀγαθὸν, μοριον 

τοῦ kaxov τὸ ἐλάχιστον. ᾿Αδύνατον οὖν τὸ ἀγαθὸν 


ἐνθάδε καθαρεύειν τῆς Kaxias.... Ἰζαγὼ δὲ χάριν ἔχω 


τῷ Θεῳ τῳ εἰς νοῦν μοι θαλόντι περὶ τῆς γνώσεως του 
ἄγαθου, ὁτι ἀδύνατον ἐστιν αὐτὸ ἐν τῷ κοσμῳ εἶναι" ὁ 
γὰρ κοσμος πλήρωμά ἐστι τῆς κακίᾳς, ὁ δὲ Θεὸς τοῦ 
a” ἢ τὸ ἀγαθὸν rod Osov. Merc. Tris. {lib. vi. 


4 Aug. de Trin. lib. ix. 6. ult. [Verbatim, «“ Ap- 
“petitus, quo inhiatur rei cognoscende, fit amor 


“cognite.” viii. 888.] 


Idea of Everlasting Happiness: Peculiar to Man. 


eee ee EEE EE ———EeE——————— See 
$a . 


181 


and delight. All this endless and everlast- 
ing 46, Which perpetuity, in regard where- 
of our blessedness is termed “a crown which 
“withereth not 47,” doth neither depend 
upon the nature of the thing itself, nor pro- 
ceed from any natural necessity that our 
souls should so exercise themselves for ever 
in beholding and loving God, but from the 
will of God, which doth both freely perfect 
our nature in so high a degree, and continue 
it so perfected. Under Man, no creature in 
the world is capable of felicity and bliss. 
First, because their chiefest perfection con- 
sisteth in that which is best for them, but 
not in that which is simply best, as ours 
doth. Secondly, because whatsoever exter- 
nal perfection they tend unto, it is not bet- 
ter than themselves as ours is. How just 
occasion have we therefore even in this re- 
spect with the Prophet to admire the good- 
ness of God? “Lord, what is man, that 
“thou shouldst exalt him above the works 
“of thy hands 48,” so far as to make thyself 
the inheritance of his rest and the substance 
of his felicity ? 

[4.1 Now if men had not naturally this 
desire to be happy, how were it possible 
that all men should have it? All men have. 
Therefore this desire in man is natural. It 
is not in our power not to do the same ; how 
should it then be in our power to do it cold- 
ly or remissly ? So that our desire being 
natural is also in that degree of earnestness 
whereunto nothing can be added. And isit 
probable that God should frame the hearts 
of all men so desirous of that which no man 
may obtain ? It is an axiom of Nature that 
natural desire cannot utterly be frustrate 49, 
This desire of ours being natural should be 
frustrate, if that which may satisfy the same 
were a thing impossible for a man to aspire 
unto. Man doth seek a triple perfection δῦ : 
first a sensual, consisting in those things 
which very life itself requireth either as ne- 
cessary supplements, or as beauties and 
ornaments thereof; then an_ intellectual, 
consisting in those things which none under- 
neath man is either capable of or acquaint- 
ed with; lastly a spiritual and divine, con- 
sisting in those things whereunto we tend 
by supernatural means here, but cannot 
here attain unto them. They who make 
the first of these three the scope of their 
whole life, are said by the Apostle *' to have 

46 The just shall go into life everlasting.” 
Matt. xxv. [46.] “They shall be as angels of 
“God.” Matt. xxii. [30.] 

472 Tim. iv. 8; 1 Pet. v. 4. 

45 Psalm viii. 4. 

49 Comment. in Prowm. 11. Metaph. [* Si com- 
“ prehensio esset impossibilis, tune desiderium es- 
**set otiosum: et concessum est ab omnibus, quod 
“nulla res est otiosa in fundamento nature et 
“ creature.” t. viii. p. 14, ed. Venet. 1552.] 

50/ Arist. Eth. Nic. I. v. 2.] 

51 Phil. ii. 19. 


182 


no god but only their belly, to be earthly- 
minded men. Unto the second they bend 
themselves, who seek especially to excel in 
all such knowledge and virtue as doth most 
commend men. ‘To this branch belongeth 
the law of moral and civil perfection. That 
there is somewhat higher than either of 
these two, no other proof doth need than the 
very process of man’s desire, which being 
natural should be frustrate, if there were 
not some farther thing wherein it might rest 
at the length contented, which in the former 
it cannot do. For man doth not seem to 
rest satisfied, either with fruition of that 
wherewith his life is preserved, or with per- 
formance of such actions as advance him 
most deservedly in estimation ; but doth fur- 
ther covet, yea oftentimes manifestly pursue 
with great sedulity and earnestness, that 
which cannot stand him in any stead for vi- 
tal use ; that which exceedeth the reach of 
sense ; yea somewhat above capacity of rea- 
son, somewhat divine and heavenly, which 
with hidden exultation it rather surmiseth 
than conceiveth; somewhat it seeketh, and 
what that is directly it knoweth not, yet very 
intentive desire thereof doth so incite it, 
that all other known delights and pleasures 
are laid aside, they give place to the search 
of this but only suspected desire. If the 
soul of man did serve only to give him be- 
ing in this life, then things appertaining 
unto this life would content him, as we see 
they do other creatures; which creatures 
enjoying what they live by seek no further, 
but in this contentation do shew a kind of 
acknowledgment that there is no higher 
good which doth any way belong unto them. 
With us it is otherwise. For although the 
beauties, riches, honours, sciences, virtues, 
and perfections of all men living, were in 
the present possession of one; yet some- 
what beyond and above all this there would 
still be sought and earnestly thirsted for. 
So that Nature even in this life doth plainly 
claim and call for a more divine perfection 
than either of these two that have been 
mentioned. 
[3.1 This last and highest estate of per- 
fection whereof we speak is received of men 
in the nature of a Reward 55, Rewards do 
always presuppose such duties performed 
as are rewardable. Our natural means 
therefore unto blessedness are our works ; 
nor is it possible that Nature should ever 
find any other way to salvation than only 
this. But examine-the works which we do, 
and since the first foundation of the world 
what one can say, My ways are pure? 
Seeing then all flesh is guilty of that for 
which God had threatened eternally to pun- 


52 «« Rejoice and be glad, for great is your reward 
“in heaven.” Matt. v. 12. “ Summa merces est ut 
‘ipso perfruamur.” Aug. de Doct. Christ. cap. 6. 
(I. 32. t. iii. 16.] 


No Natural Way of Salvation. 


[Boox I. 


ish, what possibility is there this way to be 
saved? here resteth therefore either no 
way unto sal’ ation, or if any, then surely a 
way which is supernatural, a way which 
could never have entered into the heart of 
man as much as once to conceive or ima- 
gine, if God himself had not revealed it ex- 
traordinarily. For which cause we term it — 
the Mystery or secret way of salvation. — 
And therefore St. Ambrose in this matter 
appealeth justly from man to God 58, “ Ceeli 
“ mysterium doceat me Deus, qui condidit, 
“non homo qui seipsum ignoravit:—Let 
“God himself that made: me, let not man 
“that knows not himself, be my instructor 
“ concerning the mystical way to heaven.” 
“ When men of excellent wit,” saith Lactan- 
tius, “ had wholly betaken themselves unto 
“ study, after farewell bidden unto all kind as 
“well as of private as public action, they 
“ spared no labor that might be spent in the 
“ search of truth; holding it a thing of much 
“ more price to seek and to find out the reason 
“ ofall affairs as well divine as human than 
“to stick fast in the toil of piling up riches 
“and gathering together heaps of honours. 
“ Howbeit, they both did fail of their pur- 
“ pose, and got not as much as to quit their 
“ charges; because truth which is the se- 
“ cret of the Most High God, whose proper 
“handy-work all things are, cannot be 
“ compassed with that wit and those senses 
“ which are our own. Hor God and man 
“should be very near neighbours, if man’s 
“ cogitations were able to take a survey of 
“the counsels and appointments of that 
“ Majesty everlasting. Which being utter- 
“ly impossible, that the eye of man by it- 
“self should look into the bosom of Divine 
“ Reason ; God did not suffer him being de- 
“ sirous of the light of wisdom to stray any 
“longer up and down, and with bootless 
“expense of travel to wander in darkness 
“that had no passage to get out by. His 
“ eyes at the length God did open, and be- 
“ stow upon him the knowledge of the truth 
“ by way of Donative, to the end that man ~ 
“might both be clearly convicted of folly, 
“and being through error out of the way, 
“have the path that leadeth unto immor- 
“ tality laid plain before him ®4.” Thus far 


53 Ambros. contra Sym. [Ep. 18, § 7. t. ii, 835.) 

54 « Magno et excellenti ingenio viri, cum se doc- 
“ trine penitus dedidissent, quicquid laboris poterat 
κε impendi (contemptis omnibus et privatis et pub- 
“ licis actionibus) ad inquirende veritatis studiam 
* contulerunt, existimantes multo esse preclarius 
“ humanarum divinarumque rerum inyestigare ac 
“ scire rationem, quam struendis opibus aut cumu- 
“Jandis honoribus inherere. Sed neque adepti 
“sunt id quod volebant, et operam simul atque 
“industriam perdiderunt: quia veritas, id est ar- 
“canum summi Dei qui fecit omnia, ingenio ac 
“ propriis sensibus non potest comprehendi. Alio- 
« qui nihil inter Deum hominemque distaret, si con- 
“ silia et dispositiones illius majestatis eterne cog- 


Ch. xi. 6.] God’s supernatural way of Salvation—Faith, Hope, and Charity. 


Lactantius Firmianus, to shew that God 
himself is the teacher of the truth, whereby 
is made known the supernatural way of 
‘salvation and law for them to live in that 
shall be saved. In the natural path of 
everlasting life the first beginning is that 
abiliyy of doing good, which God in the day 
of man’s creation endued him with; from 
hence obedience unto the will of his Crea- 
tor, absolute righteousness and integrity in 
all his actions; and last of all the justice of 
God rewarding the worthiness of his deserts 
with the crown of eternal glory. Had 
Adam continued in his first estate, this had 
been the way of life unto him and all his 
posterity. Wherein I confess notwithstand- 
ing with the wittiest of the school divines 55, 
“That if we speak of strict justice, God 
“ could no way have been bound to requite 
“man’s labours in so large and ample a 
“manner as human felicity doth import ; 
“ jnasmuch as the dignity of this exceedeth 
“so far the other’s value. But be it that 
“ God of his great liberality had determined 
“in lieu of man’s endeavours to bestow 
“ the same, by the rule of that justice which 
“best beseemeth him, namely, the justice 
“of one that requireth nothing mincingly, 
“but all with pressed and heaped and 
“ even over-enlarged measure; yet could it 
“never hereupon necessarily be gathered, 
* that such justice should add to the nature 
“ofthat reward the property of everlast- 
“ ing continuance ; sith possession of bliss, 
“though it should be but for a moment, 
“were an abundant retribution.” But we 
are not now to enter into this consideration, 
how gracious and bountiful our good God 
might still appear in so rewarding the sons 
of men, albeit they should exactly perform 
whatsoever duty their nature bindeth them 
unto. Howsoever God did propose this re- 
ward, we that were to be rewarded must 
have done that which is required at our 


“jtatio assequeretur humana. Quod quia fieri 
“non potuit ut homini per scipsum ratio divina 
“notesceret, non est passus hominem Deus lumen 
sapientie requirentem diutius aberrare, ac sine 
“ullo laboris effectu yagari per tenebras inextrica- 
“hiles. Aperuit oculos ejus aliquando, et notionem 
“ veritatis munugsuum fecit, ut et humanam sapi- 
 entiam nullam esse monstraret. et erranti ac vago 
“viam consequende immortalitatis ostenderet.” 
Lactant. lib. i. cap. 1. 


55 Scot. lib. iv. Sent. dist. 49,6.“ Loquendo de 


“ stricta justitia, Deus nulli nostrum propter que- | 


*cunque merita est debitor perfectionis reddende 
a tam intense, propter immoderatum excessum 
“‘illius perfectionis ultra illa merita. Sed esto quod 


“actum tam perfectum tanquam premium. tali 
“quidem justitia qualis decet eum, scilicet super- 
“erogantis in premiis: tamen non sequitur ex hoc 
“necessario, quod per illam justitiam sit reddenda 
* perfectio perennis tanquam premium, imo abun- 
“‘dans fieret retributio in beatitudine unius mo- 
“menti.” [p. 168 Venet. 1598.} 


| 


183 


hands ; we failing in the one, it were in na- 
ture an impossibility that the other should 
be looked for. The light of nature is never 
able to find out any way of obtaining the 
reward of bliss, but by performing exactly 
the duties and works of righteousness. 

[0.1 From salvation therefore and life all 
flesh being excluded this way, behold how 
the wisdom of God hath revealed a way 
mystical and supernatural, a way directing 
unto the same end of life by a course which 
groundeth itself upon the guiltiness of sin, 
and through sin desert of condemnation and 
death. For in this way the first thing is 
the tender compassion of God respecting us 
drowned and swallowed up in misery; the 
next is redemption out of the same by the 
precious death and merit of a mighty Sa- 
viour, which hath witnessed of himself, 
saying 55, “I am the way,” the way that 
leadeth us from misery into bliss. This 
supernatural way had God in himself pre- 
pared before all worlds. The way of su- 
pernatural duty which to us he hath pre- 
scribed, our Saviour in the Gospel of St. 
John doth note, terming it by an excellen- 
cy, The Work of God 57, “ This is the work 
“of God, that ye believe in him whom he 
“hath sent.” Not that God doth require 
nothing unto happiness at the hands of 
men saving only a naked belief (for hope 
and charity we may not exclude ®*;) but 
that without belief all other things are as 
nothing, and it the ground of those other 
divine virtues. 

Concerning Faith, the principal object 
whereof is that eternal Verity which hath 
discovered the treasures of hidden wisdom 
in Christ; concerning Hope, the highest 
object whereof is that everlasting Goodness 
which in Christ doth quicken the dead ; con- 
cerning Charity, the final object whereof 
is that incomprehensible Beauty which shi- 
neth in the counten&nce of Christ the Son 
of the living God: concerning these vir- 
tues, the first of which beginning here with 
a weak apprehension of things not seen, 
endeth with the intuitive vision of God in 
the world to come; the second beginning 
here with a trembling expectation of things 
far removed and as yet only heard of, end- 
eth with real and actual fruition of that 
which no tongue can express; the third be- 
ginning here with a weak inclination of 
heart towards him unto whom we are not 


56 John xiv. 6. 
57 John vi. 29. 
58{Chr. Letter, p. 13.“ Tell us... whether you 


_ © ex liberalitate sua determinasset meritis conferre | “ thinke that nol faith alone, but faith, hope, and 


“ Jove, be the formall cause of our righteousness.” 

Hooker, MS. note. “15 faith then the formall 
** cause of justification? And faith alone a cause 
“in this kind? Who hath taught you this doc- 
“trine? Have you been tampering so long with 
τε Pastors, Doctors, Elders, Deacons ; that the first 
* principles of your religion are now to learn 7 


184 


able to approach, endeth with endless 
union, the mystery whereof is higher than 
the reach of the thoughts of men; concern- 
ing that Faith, Hope, and Charity, with- 
out which there can be no salvation, was 
there ever any mention made saving only 
in that law which God himself hath from 
heaven revealed? There is not in the 
world a syllable muttered with certain 
truth concerning any of these three, more 
than hath been supernatually received from 
the mouth of the eternal God. 

Laws therefore concerning these things 
are supernatural, both in respect of the 
manner of delivering them, which is divine ; 
and also in regard of the things delivered, 
which are such as have not in nature any 
cause from which they flow, but were by 
the voluntary appointment of God ordainéd 
besides the course of nature, to rectify na- 
ture’s obliquity withal. 

XIl. When supernatural duties are ne- 
cessarily exacted, natural are not rejected 
as needless. The law of God 
therefore is, though principal- 
ly delivered for instruction in 
the one, yet fraught with pre- 
cepts of the other also. The 
Scripture is fraught even with 
laws of Nature; insomuch that Gratian 59 
defining Natural Right, (whereby is meant 
the right which exacteth those general du- 
ties that concern men naturally even as they 
are men,) termeth “Natura! Right, that 
“which the Books of the Law and the 
“Gospel do contain.” Neither is it vain 
that the Scripture aboundeth with so great 
store of laws in this kind: for they are 
either such as we of ourselves could not 
easily have found out, and then the benefit 
is not small to have them readily set down 
‘to our hands; or if they be so clear and 
manifest that no man endued with reason 
can lightly be ignoraht of them, yet the 
Spirit as it were borrowing them from the 
school of Nature, as serving to prove things 
less manifest, and to induce a persuasion 
of somewhat which were in itself more 
hard and dark, unless it should in such 
sort be cleared, the very applying of them 
unto cases particular is not without most 
singular use and profit many ways for 
men’s instruction. Besides, be they plain of 
themselves or obscure, the evidence of God’s 
own testimony added to the natural assent 
of reason concerning the certainty of them, 
doth not’ a little comfort and confirm the 
same. 

[3.1 Wherefore inasmuch as our actions 
are conversant about things beset with ma- 
ny circumstances, which cause men of sun- 
dry wits to be also of sundry judgments 


The cause why 
so many natu- 
ral or rational 
Laws are set 
down in Holy 
Scripture. 


59« Jus naturale est, quod in Legee!Evangelio 
continetur.” p. 1, ἃ. 1. [Corp. Jur. Can. p. 2. 
Ludg. 1584.] 


Many natural Laws republished in Scripture. 


[Boor lL 


concerning that which ought to be done: 
requisite it cannot but seem the rule of di- 
vine law should herein help our imbeeili 
that we might the more infallibly under- 
stand what is good and what evil. The 
first principles of the Law of Nature are’ 
easy ; hard it were to find men ignorant of 
them. But concerning the duty which Na- 
ture’s law doth require at the hands of men 
in a number of things particular, so far hath 
the natural understanding even of sun 
whole nations been darkened, that they 
have not discerned no not gross iniquity to 
be βίη Ὁ, Again, being so prone as we are 
to fawn upon ourselves, and to be ignorant 
as much as may be of our own deformities, 
without the feeling sense whereof we are 
most wretched ; even so much the more, be- 
cause not knowing them we cannot so much 
as desire to have them taken away ; how 
should our festered sores be cured, but that 
God hath delivered alaw as sharp as the 
two edged sword, piercing the very closest 
and most unsearchable corners of the heart δὶ, 
which the Law of Nature can hardly, hu- 
man laws by no means possible, reach unto ? 
Hereby we know even secret concupiscence 
to be sin, and are made fearful to offend 
though it be but in a wandering cogitation. 
Winally, of those things which are for diree- 
tion of all the parts of our life needful, and 
not impossible to be discerned by the light 
of Nature itself; are there not many which 
few men’s natural capacity, and some which 
no man’s hath been able to find out? They 


are, saith St. Augustine 55, but a few, and 


60 Joseph. lib. secundo contra Apion. [c. 37.] 
“‘ Lacedemonii quomodo non sunt ob inhospitali- 
“tatem reprehendendi, feedumque neglectum nup- 
“tiarum? Elienses vero et Thebani ob coitum cuni 
“ masculis plane impudentem et contra naturam, 
“quem recte et utiliter exercere putabant ? Cum- 
“ que hee omnino perpetrarunt, etiam suis legibus 
“ miscuere.” Vid. Th. 1, 2,.q. 94, 4, 5,6. “ Lex 
“nature sic corrupta fuit apud Germanos, ut la- 
* trocinium non reputarent peccatum.” [t. x1. 204.] 
August. (aut quisquis auctor est) lib. de quest. 
Noy. et Vet. Test. “ Quis nesciat quid bone vite 
“‘conyeniat, aut ignoret quia quod sibi fieri non 
“vult aliis minime debeat facere? 
“ naturalis lex evanuit oppressa consuetudine de- 
“ linquendi, tune oportuit manifestari seriptis, ut 
“ Dei judjcium omnes audirent [Jegem manifestani, 
“ut in Judewis omnes homines audirent:] non quod 
“ penitus obliterata est, sed quia maxima ejus auc- 
“toritate carebant, idololatrie studebatur, timor 
“ Dei in terris non erat, fornicatio operabatur, cir- 
“ca rem proximi avida erat concupiscentia. Data 
“{danda] ergo lex erat, ut et que sciebantur auc- 
“{oritatem haberent, et quee latere coeperant man- 
“ jfestarentur.” Quest. iv. [t. in. App. 44.] 

61 Heb. iv. 12. 

62 [* Humanis argumentationibys hee invenire 
“ conantes, vix pauci magno preediti ingenio, abun- 
«ὁ dantes otio, doctrinisque subtilissimis eruditi, ad 
“‘indagandam solius anime immortalitatem per- 
“ venire potuerunt.” De Trin. lib. xiii. c. 12. tom. 
vill. 935.] 


At vero ubl 


Ch. xiii. 3.1 


Benefit of the written Law of God. 


185 


they endued with great ripeness of wit and | “Scribe,” “ Write these things %.” Con- 


ent, free from all such affairs as might 
trouble their meditations, instructed in the 
sharpest and subtilest points of learning, 
who have, and that very hardly, been able 
to find out but only the immortality of the 
soul. The resurrection of the flesh what 
man did ever at any time dream of, having 
not heard it otherwise than from the school 
of Nature ὁ Whereby it appeareth how 
much we are bound to yield unto our Cre- 
ator the Father of all mercy eternal thanks, 
for that he hath delivered his law unto the 
world, a law wherein so many things are 
laid open, clear and manifest, as a light 
which otherwise would have been buried 
in darkness, not without the hazard, or rath- 
er not with the hazard but with the certain 
loss, of infinite thousands of souls most un- 
doubtedly now saved. 

[3.] We see, therefore, that our sove- 
reign good is desired naturally ;-that God 
the author of that natural desire had ap- 
pointed natural means whereby to fulfil it ; 
that man having utterly disabled his nature 
unto those means hath had other revealed 
from God, and hath received from heaven 
alaw to teach him how that which is desired 
naturally must now supernaturally be at- 
tained. Finally, we see that because those 
latter exclude not the former quite and 
clean as unnecessary, therefore together 
with such supernatural duties as could not 
possibly have been otherwise known to the 
world, the same law that teacheth them, 
teacheth also with them such natural du- 
ties as could not by light of Nature easily 
have been known. 

XII. In the first age of the world God 
gave laws unto our fathers, and by reason 
The bene: of Of the number of their days 
having οἱ vine their memories served instead 
laws written. of hooks ; whereof the manifold 
imperfections and defects being known to 
God, he mercifully relieved the same by 
often putting them in mind of that whereof 
it behoved them to be specially mindful. 
In which respect we see how many times 
one thing hath been iterated unto sundry 
even of the best and wisest among them. 
After that the lives of men were shortened, 
Means more durable to preserve the laws 
of God from oblivion and corruption grew 
in use, not without precise direction from 
God himself. First therefore of Moses it is 
said, that he “wrote all the words of God § ;” 
not by his own private motion and device : 
for God taketh this act to himself *4, “1 have 
“written.” Furthermore, were not the 
Prophets following commanded also to do 
the like ὁ Unto the holy evangelist St. 
John, how often express charge is given, 


63 Exod. xxiv. 4. 
64 Hos. viii. 12. {and Exod. xxiv. 12.] 


cerning the rest of our Lord’s disciples, the 
words of St. Augustine are °°, “ Quicquid 
“ille de suis factis et dictis nos legere volu- 
“it, hoc scribendum illis tanquam suis man- 
“ibus imperavit.” 

[2.] Now, although we do not deny it to 
be a matter merely accidental unto the law 
of God to be written; although writing be 
not that which addeth authority and strength 
thereunto; finally, though his law do re- 
quire at our hands the same obedience how- 
soever they be delivered; his providence 
notwithstanding which hath made principal 
choice of this way to deliver them, who 
seeth not what cause we have to admire 
and magnify? The singular benefit that 
hath grown unto the world, by receiving 
the laws of God even by his own appoint- 
ment committed unto writing, we are not 
able to esteem as the value thereof deser- 
veth. When the question therefore is, 
whether we be now to seek for any reveal- 
ed law of God otherwhere than only in the 
sacred Scripture ; whether we do now stand 
bound in the sight of God to yield, to tradi- 
tions urged by the Church of Rome the 
same obedience and reverence we do to his 
written law, honouring equally and adoring 
both as divine: our answer is, No. They 
that so earnestly plead for the authority of 
tradition, as if nothing were more safely 
conveyed than that which spreadeth itself 
by report, and descendeth ἣν relation of 
former generations unto the ages that suc- 
ceed, are not all of them (surely a miracle 
it were if they should be) so simple as thus 
to persuade themselves ; howsoever, if the 
simple were so persuaded, they could be 
content perhaps very well to enjoy the be- 
nefit, as they account it, of that common 
error. What hazard the truth is in when 
it passeth through the hands of report, how 
maimed and deformed it becometh, they 
are not, they cannot possibly be ignorant, 
Let them that are indeed of this mind con- 
sider but only that little of things divine. 
which the 517 heathen have in such sort re- 
ceived. How miserable had the state of 
the Church of God been long ere this, if 
wanting the sacred Scripture we had no 
record of his laws, but only the memory of 


65 Apoc.i. 11; xiv. 13. τ 

86 Aug. lib. i. de Cons. Evang. cap. ult. [t. ii. 
pars 2. p. 26.] ἐ 

611 mean those historical matters concerping 
the ancient state of the first world, the deluge, the 
sons of Noah, the children of Israel’s deliverance 
out of Egypt, the life and doings of Moses their 
captain, with such like: the certain truth whereof 
delivered in Holy Scripture is of the heathen whieh 
had them only by report so intermingled with fabu- 
lous vanities, that the most which remaineth in 
them to be seen is the show of dark and obscure 
steps, where some part of the truth hath gone. 


186 


man receiving the same by report and re- 
lation from his predecessors ? 

[2.] By Scripture it hath in the wisdom 
of God seemed meet to deliver unto the 
world much but personally expedient to be 
practised of certain men; many deep and 
profound points of doctrine, as being the 
main original ground whereupon the pre- 
cepts of duty depend; many prophecies, the 
clear performance whereof might confirm 
the world in belief of things unseen ; many 
histories to serve as looking-glasses to be- 
hold the mercy, the truth, the righteousness 
of God towards all that faithfully serve, 
obey, and honour him; yea many entire 
meditations of piety, to be as patterns and 
precedents in cases of like nature; many | 
things needful for explication, many for, 
application unto particular occasions, such ; 
as the providence of God from time to! 
time hath taken to have the several books of Ὁ 
his holy ordinance written. Be it then that | 
together with the principal necessary laws | 
of God there are sundry other things writ- | 
ten, whereof we might haply be ignorant and | 
yet be saved: what? shall we hereupon | 
think them needless ? shall we esteem them | 
as riotous branches wherewith we, some- | 
times behold most pleasant vines over- | 
grown? Surely no more than we judge our Ϊ 
hands or our eyes superfluous, or what part | 
soever, which if our bodies did want, we | 
might notwithstanding any such defect re- | 
tain still the complete being of men. As | 
therefore a complete man is neither destitute | 
of any part necessary, and hath some parts | 
whereof though the want could not deprive 
him of his essence, yet to have them stand¢th 
him in singular stead in respect of the spe- | 
cial uses for which they serve; in like sort | 
all those writings which contain in thei the | 
Law of God, all those venerable books of | 
Scripture, all those sacred tomes and vo- 
lumes of Holy Writ; they are with such | 
absolute perfection framed, that in them | 
there neither wanteth any thing the lack | 
whereof might deprive us of life, nor any 
thing in such wise aboundeth, that as being 
superfluous, unfruitful, and altogether need- 
less, we should think it no loss or danger at 
all if we did want it. 

XIV. Although the Scripture of God 
therefore be stored with infinite variety of 
matter in all kinds, although it 
abound with all sorts of laws, 
yet the principal intent of 
Scripture is to deliver the laws 
of duties supernatural. Often- 
times it hath been in very solemn manner 
disputed, whether all things necessary unto 
salvation be necessarily set down in the 
Holy Scriptures or no 58, If we define that 


The sufficien- 
cy of Scripture 
unto the end 
for which it 
was instituted. 


68 « Utrum cognitio supernaturalis necessaria via- 
“tori sit sufficienter tradita in sacra Scriptura ?” 
This question proposed by Scotus is affirmatively 


In what sense Scripture contains all things necessary to Salvation. [Boox I. 


necessary unto salvation, whereby the way 
to salvation is in any sort made more plain, 
apparent, and easy to be known; then is 
there no part of true philosophy, no art of 
account, no kind of science rightly so call- 
ed, but the Scripture must contain it. If 
only those things be necessary, as surely 
none else are, without the knowledge and 
practice whereof it is not the will and plea- 
sure of God to make any ordinary grant of 
salvation ; it may be notwithstanding and 
oftentimes hath been demanded, how the 
books of Holy Scripture contain in them 
all necessary things, when of things neces- 
sary the very chiefest is to know what 
books we are bound to esteem holy; which 
point is confessed impossible for the Scrip- 
ture itself to teach. Whereunto we may 
answer with truth, that there is not in the 


world any art or science, which proposing ~ 


unto itself’ an end (as every one doth some 
end or other) hath been therefore thought 
defective, if it have not delivered simply 
whatsoever is needful to the same end; but 
all kinds of knowledge have their certain 
bounds and limits; each of them presuppo- 
seth many necessary things learned in 
other sciences and known beforehand. He 
that should take upon him to teach men 
how to be eloquent in pleading causes, 
must needs deliver unto them whatsoever 
precepts are requisite unto that end ; other- 
wise he doth not the thing which he taketh 
upon him. Seeing then no man can plead 
eloquently unless he be able first to speak; 
it followeth that ability of speech is in this 
case a thing most necessary. Notwith- 
standing every man would think it ridicu- 
lous, that he which undertaketh by writing 
to instruct an orator should therefore deliy- 
er all the precepts of grammar; because 
his profession is to deliver precepts neces- 
sary unto eloquent speech, yet so that they 
which are to receive them be taught before- 
hand so much of that which is thereunto 
necessary, as comprehendeth the skill of 
speaking. In like sort, albeit Scripture do 


profess to contain in it all things that are — 


necessary unto salvation ; yet the meaning 
cannot be simply of all things which are 
necessary, but all things that are necessary 
in some certain kind or form; as all things 


which are necessary, and either could ποῖ 


at all or could not easily be known by the 
light of natural discourse ; all things which 
are necessary to be known that we ne be 
saved; but known with presupposal of 
knowledge concerning certain ‘principles 
whereof it receiveth us already persuaded, 
and then instructeth us in all the residue 
that are necessary. In the number of these 
principles one is the sacred authority of 
Scripture. Being therefore persuaded by 


concluded. [In Sent. lib. i. p. 10, Ὁ, et Resp. p. 
2, ΚΙ] 


- —_ = = a κ- 255 μσ-ε τα τῶ Se - as 


Ch. xiv. 2—4.] Harmony of the Two Testaments with each other. 


other means that these Scriptures are the 
oracles of God, themselves do then teach us 
the rest, and lay before us all the duties 
which God requireth at our hands as neces- 
sary unto salvation. 

[2] Further, there hath been some doubt 
likewise, whether containing in Scripture 
do import express setting down in plain 
terms, or else comprehending in such sort 
that by reason we may from thence con- 
clude all things which are necessary. 
Against the former of these two construc- 
tions instance hath sundry ways been given. 
For our belief in the Trinity, the co-eterni- 
ty of the Son of God with his Father, the 
proceeding of the Spirit from the Father 
and the Son, the duty of baptizing infants: 
these with such other principal points, the 
necessity whereof is by none denied, are 
notwithstanding in Scripture no where to 
be found by express literal mention, only 
deduced they are out of Scripture by col- 
lection. This kind of comprehension in 
Scripture being therefore received, still 
there is doubt how far we are to proceed 
by collection, before the full and complete 
measure of things necessary be made up. 
For let us not think that as long as the 
world doth endure the wit of man shall be 
able to sound the bottom of that which may 
be concluded out of the Scripture; espe- 
cially if “things contained by collection” 
do so far extend, as to draw in whatsoever 
may be at any time out of Scripture but 

robably and conjecturally surmised. But 
et necessary collection be made requisite, 
and we may boldly deny, that of all those 
things which at this day are with so great 
necessity urged upon this church under 
the name of reformed church-discipline, 
there is any one which their books hitherto 
have made manifest to be contained in the 
Scripture. Let them if they can allege but 
one properly belonging to their cause, and 
not common to them and us, and shew the 
deduction thereof out of Scripture to be 
necessary. 

[3.1 It hath been already shewed how all 
things necessary unto salvation in such sort 
as before we have maintained must needs 
be possible for men to know ; and that many 
things are in such sort necessary, the knowl- 
edge whereof is by the light of Nature im- 
ΕΞ to be attained. Whereupon it fol- 
oweth that either all flesh is excluded from 
possibility of salvation, which to think were 
most barbarous; or else that God hath by 
supernatural means revealed the way of 
life so far forth as doth suffice. For this 
cause God hath so many times and ways 
spoken to the sons of men. Neither hath 
he by speech only, but by writing also, 
instructed and taught his Church. The 
cause of writing hath been to the end that 
things by him revealed unto the world 
might have the longer continuance, and the 


187 


greater certainty of assurance, by how 
much that which standeth on record hath 
in both those respects preeminence above 
that which passeth from hand to hand, and 
hath no pens but the tongues, no books but 
the ears of men to record it. The several 
books of Scripture having had each some sev- 
eral occasion and particular purpose which 
caused them to be written, the contents 
thereof are according to the exigence of that 
special end whereunto they are intended. 
Hereupon it groweth that every book of 
Holy Scripture doth take out all kinds of 
truth, natural 53, historical 7, foreign, su- 
pernatural”, so muchas the matter han- 
dled requireth. 

Now forasmuch as there hath been reason 
alleged sufficient to conclude, that all things 
necessary unto salvation must be made 
known, and that God himself hath there- 
fore revealed his will, because otherwise 
men could not have known so much as is 
necessary ; his surceasing to speak to the 
world, since the publishing of the Gospel 
of Jesus Christ and the delivery of the same 
in writing, is unto us a manifest token that 
the way of salvation is now sufficiently 
opened, and that we need no other means 
for our full instruction than God hath al- 
ready furnished us withal. 

[4] The main drift of the whole New 
Testament is that which St. John setteth 
down as the purpose of his own history; 
3“ These things are written, that ye might 
“believe that Jesus is Christ the Son of 
“ God, and that in believing ye might have 
“life through his name.” The drift of the 
Old that which the Apostle mentioneth to 
Timothy, “4 “ The Holy Scriptures are able 
“to make thee wise unto Salvation.” So 
that the general end both of Old and New 
is one; the difference between them con- 
sisting in this, that the Old did make wise 
by teaching salvation through Christ that 
should come, the New by teaching that 
Christ the Saviour is come, and that Jesus 
whom the Jews did crucify, and whom God 
did raise again from the dead, ishe. When 
the Apostle therefore affirmeth unto Timo- 
thy, that the old was able to make him wise 
to salvation, it was not his meaning that the 
Old alone can do this unto us which live 
sithence the publication of the New. For 
he speaketh with presupposal of the doc- 
trine of Christ known also unto Timothy; 
and therefore first it is said, 75> “Continue 
“thou in those things which thou hast 
“Jearned and art persuaded, knowing of 
“whom thou hast been taught them.” 
Again, those Scriptures he granteth were 
able to make him wise to salvation; but he 
addeth, 7 “through the faith which is in 


69 Eph. v. 29. 73 John xx. 31. 
702 Tim. iii. 8. 742 Tim. iii. 15. 
7 Tit. i. 12. 75 2 ‘Tim. iii. 14, 
722 Pet. i. 4. 76 Verse 15. 


188 


Cnrist.” Wherefore without the doctrine of 
the New Testament teaching that Christ 
hath wrought the redemption of the world, 
which redemption the Old did foreshew he 
should work, it is not the former alone which 
can on our behalf perform so much as the 
Apostle doth avouch, who presupposeth this 
when he magnifieth that so highly. And 
as his words concerning the books of an- 
cient scripture do not take place but with 

resupposal of the Gospel of Christ em- 

raced; so our own words also, when we 
extol the complete sufficiency of the whole 
entire body of the Scripture, must in like 
sort be understood with this caution, that 
the benefit of nature’s light be not thought 
excluded as unnecessary, because the neces- 
sity of a diviner light is magnified. 

[5.1 There is in Scripture therefore, no de- 
fect, but that any man, what place or calling 
soever he hold in the Church of God, may 
have thereby the light of his natural under- 
standing so perfected, that the one being 
relieved by the other, there can want no 
part of needful instruction unto any good 
work which God himself requireth, be it 
natural, or supernatural, belonging simply 
unto men as men, or unto men as they are 
united in whatsoever kind of society. It 
sufficeth therefore that Nature and Scrip- 
ture do serve in such full sort, that they 
both jointly and not severally either of them 
be so complete, that unto everlasting feli- 
city we need not the knowledge of any 
thing more than these two may easily fur- 
nish our minds with on all sides77; and 
therefore they which add traditions, as a 
part of supernatural necessary truth, have 
not the truth, but are in error. For they 
only plead, that whatsoever God revealeth 
as necessary for all Christian men to do or 
believe, the same we ought to embrace, 
whether we have received it by writing or 

“otherwise ; which no man denieth; when 
that which they should confirm, who claim 
so great reverence unto traditions, is, that 
the same traditions are necessarily to be 
acknowledged divine and holy. For we do 
not reject them only because they are not 
in the Scripture, but because they are nei- 


77 (Christ. Letter, p. 7.“ Although you exclude 
“traditions as a part of supernaturall trueth, yet 
* you infer that the light of nature teacheth some 
“ knowledge naturall which is necessarie to sal- 
“ vation.” And p. 8. “ What Scripture approveth 
“such a saying,..that cases and matters of salva- 
“ tion bee determinable by any other lawe then of holy 
“ Scripture.” Hooker, MS. note. ‘ Remember 
“here to show the use of the law of nature in hand- 
“Jing matters of religion. Are there not cases of 
“ salvation wherein a man may have controversie 
“with infidels which believe not the Scriptures? 
* And eyen with them which believe Scripture the 
“ Jaw of nature notwithstanding is not without force, 
“that any man to whom it is alleaged can cast it 
“ἐ of as a thing impertinent.”] 


Laws Natural and Positive in each kind. 


Ὗ 


[Βοοκ]. 


ther in Scripture, nor can otherwise suffi- 
ciently by any reason be proved to be of 
God. That which is of God, and may be 
evidently proved to be so, we deny not but 
it hath in his kind, although unwritten, yet 
the selfsame force and authority with the 
written laws of God. It is by ours 80- 
knowledged, “that. the Apostles did in ev- 
“ery church institute and ordain some rites 
“and customs serving for the seemliness of 
“ church-regiment, which rites and customs 
“they have not committed unto writing 7°.” 
Those rites and customs being known to be 
apostolical, and having the nature of things 
changeable, were no less to be accounted 
of in the Church than other things of the 
like degree; that is to say, capable in like 
sort of alteration, although set down in the 
Apostles’ writings. For both being known 
to be apostolical, it is not the manner of de- 
livering them unto the Church, but the au- 
thor from whom they proceed, which doth 
give them their force and credit. 

XV. Laws being imposed either by each 
man upon himself, or by a public society 
upon the particulars thereof, 
or by all the nations of men 
upon every several society, or 
by the Lord himself upon any 
or every of these ; there is not 
amongst these four kinds any 
one but containeth sundry both 
natural and positive laws. Impossible it is 
but that they should fall into a number of 
gross errors, who only take such laws for 
positive ashave been made or invented of 
men, and holding this position hold also, 
that all positive and none but positive laws 
are mutable. Laws natural do always 
bind; laws positive not so, but only after 
they have been expressly and wittingly im- 
posed. Laws positive there are in every of 
those kinds before mentioned. As in the 
first kind the promises which we have pass- 
ed unto men, and the vows we have made 
unto God; for these are laws which we tie 
ourselves unto, and till we have so tied our- 
selves they bind us not. Laws positive in 
the second kind are such as the civil con- 
stitutions peculiar unto each’particular com- 
monweal. In the third kind the law of her- 
aldry in war is positive: and in the last all 
the judicials which God gave unto the peo- — 
ple of Israel to observe. And although no — 
laws but positive be mutable, yet all are not 
mutable which be positive. Positive laws 
are either permanent or else changeable, 
according as the matter itself is concerning 


Of laws posi- 
tive contained 
in Scripture ; 
the mutability 
of certain of 
them, and the 
general use of 
Scripture. 


78 Whitakerus adversus Bellarmin. quest. 6, cap. 
6. ‘ Fatemur Apostolos in singulis ecclesiis ritas 
*aliquos atque consuetudines, ordinis et decori 
“ causa, sanxisse, non autem scripsisse: quia hi 
“yitus non fuerunt perpetui futuri, sed liberi, qui 
pro commodo et temporum ratione mutari pos- 
“sent.” Bellarmin. Opp. I. 372. quest. 6, cap. 6. 


| Geney. 1610.) 


Ch. xv. 2—4.] What scriptural Laws are 


which they were first made. Whether 
God or man be the maker of them, altera- 
tion they so far forth admit, as the matter 
doth exact. 

[3.1 Laws that concern supernatural du- 
ties are all positive 7, and either concern 
men supernaturally as men, or else as parts 
of a supernatural society, which society we 
call the Church. To concern men as men 
supernaturally is to concern them as duties 
which belong of necessity to all, and yet 
could not have been known by any to be- 
long unto them, unless God had opened 
them himself, inasmuch as they do not de- 

end upon any natural ground at all out of 
which they may be deduced, but are ap- 
pointed of God to supply the defect of those 
natural ways of salvation, by which we are 
not now able to attain thereunto. The 
Church being a supernatural society doth 
differ from natural societies in this, that 
the persons unto whom we associate our- 
selves, in the one are men simply consider- 
ed as men, but they to whom we be joined 
in the other, are God, Angels, and holy 
men. Again the Church being both a so- 
ciety and a society supernatural, although 
_ as it isa society it have the selfsame origi- 
nal grounds which other politic societies 
have, namely, the natural inclination which 
all men have unto sociable life, and consent 
to some certain bond of association, which 
bond is the law that appointeth what kind 
of order they shall be associated in: yet 
unto the Church as it is a society supernat- 
ural this is peculiar, that part of the bond 
of their association which belong to the 
Church of God must be a law supernatu- 
ral, which God himself hath revealed con- 
cerning that kind of worship which his peo- 
ple shall do unto him. The substance of 
the service of God therefore, so far forth as 
‘it hath in it any thing more than the Law 
of Reason doth teach, may not be invented 
of men, as it is amongst the heathens °°, 
but must be received from God himself, as 
always it hath been in the Church, saving 
only when the Church hath been forgetful 
of her any 3 
3.] Wherefore to end with a general 
e concerning all the laws which God 


79 [To prevent any misapplication of this princi- 
ple, it may be useful to compare Butler’s Analogy, 
Ρ. ii.c. 1. δ. 2; where moral precepts and duties are 
contrasted with positive in a manner which may 
at first appear inconsistent with Hooker’s language. 
But the appearance of discrepancy will perhaps be 
Temoved, if it is considered that Hooker opposes 

the term Positive to Natural, in regard of our abil- 
iity or inability to obtain the knowledge of a law 
without express revelation: Butler on the other hand 
ee Positive to Moral, in regard of our ability 
inability to discern the reasonableness of a law 
“made known to us by revelation or otherwise.] 

80 ἐς Their fear towards me was taught by the 

precept of men.” Isa. xxix. 13. 


immutable and what mutable. 189 
hath tied men unto: those laws divine that 
belong, whether naturally or supernatural- 
ly, either to men as men, or to men as they 
live in politic society, or to men as they are 
of that politic society which is the Church, 
without any further respect had unto any 
such variable accident as the state of men 
and of societies of men and of the Church 
itself in this world is subject unto; all laws 
that so belong unto men, they belong for 
ever, yea although they be Positive Laws, 
unless being positive God himself which 
made them alter them. The reason is, be- 
cause the subject or matter of laws in gen- 
eral is thus far forth constant: which mat- 
ter is that for the ordering whereof laws 
were instituted. and being instituted are not 
changeable without cause, neither can they 
have cause of change, when that which 
gave them their first institution remaineth 
for ever one and the same. On the other 
side, laws that were made for men or soci- 
eties or churches, in regard of their being 
such as they do not always continue, but 
may perhaps be clean otherwise a while 
after, and so may require to be otherwise 
ordered than before; the laws of God him- 
self which are of this nature, no man en- 
dued with common sense will ever deny to 
be of a different constitution from the for- 
mer, in respect of the one’s constancy and 
the mutability of the other. And this doth 
seem to have been the very cause why St. 
John doth so peculiarly term the doctrine 
that teacheth salvation by Jesus Christ, 
5! Evangelium eternum, “an eternal Gos- 
“nel;” because there can be no reason 
wherefore the publishing thereof should be 
taken away, and any other instead of it pro- 
claimed, as long as the world doth con- 
tinue ; whereas the whole law of rites and 
ceremonies, although delivered with so 
great solemnity, is notwithstanding clean 
abrogated, inasmuch as it had but tempo- 
rary cause of God’s ordaining it. 

[4.] But that we may at length conclude 
this first general introduction unto the nature 
and original birth, as of all other laws, so 
likewise of those which the sacred Scrip- 
ture containeth, concerning the Author 
whereof even infidels have confessed that 
He can neither err nor deceive 85: albeit 
about things easy and manifest unto all 
men by common sense there needeth no 
higher consultation: because as a man 
whose wisdom is in weighty affairs admir- 
ed would take it in some disdain to have 
his counsel solemnly asked about a toy, so 
the meanness of some things is such, that 
to search the Scripture of God for the or- 


81 Apoc. xiv. 6. 

82 Ἰζομιδῆ ἄρα ὃ Θεὸς ἁπλοῦν καὶ ἀληθὲς ἔν re ἔργῳ 
καὶ ἐν λόγῳ, καὶ οὔτε αὐτὸς μεθίσταται οὔτε ἄλλους 
ἐξαπατᾳ, οὔτε κατὰ φαντασίας οὔτε κατὰ Aoyous οὔτε 
κατὰ σημεΐων πομπὰς, οὔδ᾽ ὕπαρ οὐδ᾽ dvap. Plat. in 

} fine 2 Polit. 


190 


dering of them were to derogate from the 
reverend authority and dignity of the Scrip- 
ture, no less than they do by whom Scrip- 
tures are in ordinary talk very idly applied 
unto vain and childish trifles: yet better it 
were to be superstitious than profane; to 
take from thence our direction even in all 
things great or small, than to wade through 
matters of principal weight and moment, 
without ever caring what the law of God 
hath either for or against our designs. 
Concerning the customs of the very Pain- 
ims, thus much Strabo witnesseth: “Men 
“¢that are civil do lead their lives after one 
“common law appointing them what to do. 
“For that otherwise a multitude should 
“with harmony amongst themselves con- 
“cur in the doing of one thing, (for this is 
‘‘civilly to live,) or that they should in any 
“sort manage community of life, it is not 
“possible. Now laws or statutes are of 
“two sorts. For they are either received 
“from gods, orelse from men. And our 
“ ancient predecessors did surely most hon- 
“our and reverence that which was from 
“the gods ; for which cause consultation 
“with oracles was a thing very usual and 
“frequent in their times®.” Did they 
make so much account of the voice of their 
gods, which in truth were no gods; and 
shall we neglect the precious benefit of con- 
ference with those oracles of the true and 
living God, whereof so great store is left to 
the Church, and whereunto there is so free, 
so plain, and so easy access for all men? 
“ By thy commandments **” (this was Da- 
vid’s confession unto God) “thou hast made 
“me wiser than mine enemies.” Again, 
(1 have had more understanding than all 
“my teachers, because thy testimonies are 
“my meditations.” What pains would 
not they have bestowed in the study of 
these books, who travelled sea and land to 
gain the treasure of some few days’ talk 
with men whose wisdom the world did make 
any reckoning of? That little which some 
of the heathens did chance to hear, con- 
cerning such matter as the sacred Scripture 

lentifully containeth, they did in wonder- 
a sort affect; their speeches® as oft as 
they make mention thereof are strange, 
and such as themselves could not utter as 
they did other things, but still acknowledged 
that their wits, which did every where else 
conquer hardness, were with profoundness 


83 Τ]Πολιτικοὶ ὄντες ἀπὸ προστάγματος κοινοῦ ζῶσιν. 
γΆλλως ydp οὐκ οἷον τε τοὺς πολλοὺς Ev τι κατὰ ταὐτὸ 
ποιεὶν ἡρμοσμένως ἀλλήλοις ιὁπερ ἣν τὸ πολιτεύεσθαι), 
καὶ ἄλλως πῶς νέμειν βίον κοινὸν. To δὲ προσταγμα 
dlrrov ἢ ydp παρὰ θεῶν, ἢ παρὰ ἀνθρώπων. Kai οἵ γε 
ἀρχαῖοι τὸ παρὰ τῶν θεῶν ἐπρέσβευον μᾶλλον καὶ ἐσέ- 
μνυνον" καὶ διὰ τοῦτο καὶ ὁ χρηστηριαζόμενος ἦν Tore 
πολύς. Strab. Geogr. lib. xvi. [6. 38. t. vi. p. 361, 
Lips. 1811. j 

84 Psalm. exix. 98. 

85 Vide Orphei Carmina. 


Use of the foregoing Enquiry. 


[Boox I. 


here over-matched. Wherefore seeing that 
God hath endued us with sense, to the end 
that we might perceive such things as this 
present life doth need; and with reason, 
lest that which sense cannot reach unto, 
being both now and also in regard of a fu- 
ture estate hereafter necessary to be known, 
should lie obscure ; finally, with the heaven- 
ly support of prophetical revelation, which 
doth open those hidden mysteries that rea- 
son could never have been able to find 
out ®, or to have known the necessity of 
them unto our everlasting good : use we the 
precious gifts of God unto his glory and hon- 
our that gave them, seeking by all means to 
know what the will of our God is; what 
righteous before him ; in his sight what holy, 
perfect, and good, that we may truly and 
faithfully do it. 

XVI. Thus far therefore we have en- 
deavoured in part to open, of what nature 
and force laws are, according 
unto their several kinds ; the 
law which God with himself 
hath eternally set down to fol- 
low in his own works ; the law 
which he hath made for his creatures to 
keep; the law of natural and necessary 
agents: the law which angels in heaven 
obey ; the law whereunto by the light of 
reason men find themselves bound in that 
they are men; the law which they make by 
composition for multitudes and politic socie- 
ties of men to be guided by; the law which 
belongeth unto each nation ; the law that 
concerneth the fellowship of all; and lastly 
the law which God himself hath supernatu- 
rally revealed. Itmight peradventure have 
been more popular and more plausible to 
vulgar ears, if this first discourse had been 
spent in extolling the force of laws, in shew- 
ing the great necessity of them when they 
are good, and in aggravating their offence 
by whom public laws are injuriously tra- 
duced. But forasmuch as with such kind 
of matter the passions of men are rather 
stirred one way or other, than their knowl- 
edge any way set forward unto the trial of 
that whereof there is doubt made; I have 
therefore turned aside from that beaten 
path, and chosen though a less easy yet a 
more profitable way in regard of the end 
we propose. Lest therefore any man should 
marvel whereunto all these things tend, the 
drift and purpose of all is this, even to shew 
in what manner, as every good and perfect 
gift, so this very gift of good and perfect 
laws is derived from the Father of lights §7; 
to teach men a reason why just and reason- 
able laws are of so great force, of so great 
use in the world; and to inform their minds 


A conclusion 
shewing how 
all this belong- 
eth to the 
cause in ques- 
tion. 


86 “Ὧν yap ὁ νοῦς ἀπολείπεται, πρὸς ταυθ᾽ ἡ προφη- 
τεία φθάνει. Philo de Mos. [lib. 11. in init. p. 655, 
Paris, 1640.] 

87 James i. 17. 


Ch. xvi. 2—4.] 


with some method of reducing the laws 
whereof there is present controversy unto 
their first original causes, that so it may be 
in every particular ordinance thereby the 
better discerned, whether the same be rea- 
sonable, just, and righteous, orno. Is there 
any thing which can either be thoroughly 
understood or soundly judged of, till the 
very first causes and principles from which 
originally it springeth be made manifest ? 
If all parts of knowledge have been thought 
hy wise men to be then most orderly deliv- 
ered and proceeded in, when they are 
drawn to their first original °°; seeing that 
our whole question concerneth the quality 
of ecclesiastical laws, let it not seem a la- 
bour superfluous that in the entrance there- 
unto all these several kinds of laws have 
been considered, inasmuch as they all con- 
cur as principles, they all have their forcible 
operations therein, although not all in like 
=i and manifest manner. By means 
whereof it cometh to pass that the force 
which they have_is not observed of many. 

[2.] Easier a great deal itis for men by 
law to be taught what they ought to do, 
than instructed how to judge as they should 
do of law; the one being a thing which be- 
longeth generally unto all, the other such 
as none but the wiser and more judicious 
sort can perform. Yea, the wisest are al- 
ways touching this point the readiest to ac- 
knowledge, that soundly to judge of a law 
is the weightiest thing which any man can 
take upon him **. But if we will give judg- 
ment of the laws under which we live ; first 
let that law eternal be always before our 
eyes, as being of principal force and mo- 
ment to breed in religious minds a dutiful 
estimation of all laws, the use and benefit 
whereof we see; because there can be no 
doubt but that laws apparently good are 
(as it were) things copied out of the very 
tables of that high everlasting law ; even as 
the book of that law hath said concerning 
itself, “By me kings reign, and” by me 
“princes decree justice °°.” Notas if men 
did behold that book and accordingly frame 
their laws ; but because it worketh in them, 
because it discovereth and (as it were) rea- 
deth itself to the world by them, when the 
laws which they make are righteous. Fur- 
thermore, although we perceive not the 
goodness of laws made, nevertheless sith 
things in themselves may have that which 
we peradventure discern not, should not this 
breed a fear in our hearts, how we speak 


88 Arist. Phys. lib. i. cap. 1. [τὸ εἰδέναι καὶ τὸ 
ἐπίστασθαι συμβαίνει περὶ πάσας ras μεθύδους, ὧν 
εἰσιν ἀρχαὶ ἣ αἴτια ἢ στοιχεῖα, ἐκ τοῦ ταῦτα γνωρί- 
ζειν" Fire γὰρ οἰόμεθα γιγνώσκειν ἕκαστον, ὅταν τὰ 
αἴτια γνωρίσωμεν τὰ πρῶτα, καὶ τὰς ἀρχὰς τὰς πρώτας, 
καὶ μεχρὶ τῶν στοιχείων. 

89 χες Ethic. x. [c. 10.1 T6 κρῖναι ὀρθῶς μέγι- 
στον. Intelligit de legum qualitate judicium. 

® Prov. vi. 15. 


Standards of Legislation—Angelical Law. 


191 


or judge in the worse part concerning that, 
the unadvised disgrace whereof may be no 
mean dishonour to Him, towards whom we 
profess all submission and awe? Surely 
there must be very manifest iniquity in 
laws, against which we shall be able to jus- 
tify our contumelious invectives. The 
chiefest root whereof, when we use them 
without cause, is ignorance how laws infe- 
rior are derived from that supreme or high- 
est law. 

[31 The first that receive impression 
from thence are natural agents. The law 
of whose operations might be haply thought 
less pertinent, when the question is about 
laws for human actions, but that in those 
very actions which most spiritually and su- 
pernaturally concern men, the rules and ax- 
ioms of natural operations have their force. 
What can be more immediate to our salva- 
tion than our persuasion concerning the 
law *! of Christ towards his Church? What 
greater assurance of love towards his 
Church, than the knowledge of that mys- 
tical union, whereby the Church is become 
as near unto Christ as any one part of his 
flesh is unto other? That the Church be- 
ing in such sort his he must needs protect 
it, what proof more strong than if a mani- 
fest law so require, which law it is not pos- 
sible for Christ to violate? And what oth- 
er law doth the Apostle for this allege, but 
such as is both common unto Christ with 
us, and unto us with other things natural ; 
“No man hateth his own flesh, but doth love 
“and cherish it®??? The axioms of that 
law therefore, whereby natural agents are 
guided, have their use in the moral, yea, 
even in the spiritual actions of men, and 
consequently in all laws belonging unto 
men howsoever. 

[4.1 Neither are the Angels themselves 
so far severed from us in their kind and 
manner of working, but that between the 
law of their heavenly operations and the ac- 
tions of men in this our state of mortality 
such correspondence there is, as maketh it 
expedient to know in some sort the one for 
the other’s more perfect direction. Would 
Angels acknowledge themselves “ fellow- 
“ servants 33) with the sons of men, but that 
both having one Lord, there must be some 
kind of law which is one and the same to 
both, whereunto their obedience being per- 
fecter is to our weaker both a pattern and 
aspur? Or would the Apostles, speaking 
of that which belongeth unto saints as they 
are linked together in the bond of spiritual 


91 [The context leads to the supicion that Hook- 
er wrote “the love of Christ.” But the original 
edition reads “ law,” and the list of errata at the end, 
which is carefully made, as appears, by the author 
himself, offers no correction: neither does Dr. 
Spenser’s edition, at least the reprint of it in 1632.] 

92 Ephes. v. 29. 

93 Apoc. xix. 10. 


192 


society °4, so often make mention how An- 
gels therewith are delighted, if in things 
publicly done by the Church we arc not 
somewhat to respect what the Angels of 
heaven do? Yea, so far hath the Apostle 
Saint Paul proceeded, as to signify 35, that 
even about the outward orders of the 
Church which serve but for comeliness, 
some regard is to be had of Angels, who 
best like us when we are most like unto 
them in all parts of decent demeanour. So 
that the law of Angels we cannot judge al- 
together impertinent unto the affairs of the 
Church of God. 

[5.1 Our largeness of speech how men 
do find out what things reason bindeth them 
of necessity to observe, and what it euideth 
them to choose in things which are left as 
arbitrary ; the care we have had to declare 
the different nature of laws which severally 
concern all men, from such as belong unto 
men either ciyilly or spiritually associated, 
such as pertain to the fellowship which na- 
tions, or which Christian nations, have 
amongst themselves, and in the last place 
such as concerning every or any of these 
God himself hath revealed by his Holy 
Word: all serveth but to make manifest, 
that as the actions of men are of sundry dis- 
tinct kinds, so the laws thereof must accor- 
dingly be distinguished. There are in men 
operations, some natural, some rational, 
some supernatural, some politic, some final- 
ly ecclesiastical ; which if we measure not 
each by his own proper law, whereas the 
things themselves are so different, there 
will be in our understanding and judgment 
of them confusion. 

As that first error sheweth, whereon our 
opposites in this cause have grounded them- 
selves. For as they rightly maintain that 
God must be glorified in all things, and that 
the actions of men cannot tend unto his glo- 
ry unless they be framed after his law ; so 
it is their error to think that the only law 
which God hath appointed unto men in that 
behalf is the sacred Scripture. By that 
which we work naturally, as when we 
breathe, sleep, move, we set forth the glory 
of God as natural agents do 35, albeit we 
have no express purpose to make that our 
end, nor any advised determination therein 
to follow a fam but do that we do (for the 
most part) not as much as thinking thereon. 
In reasonable and moral actions another 
law taketh place ; a law by the observation 
whereof 57 we glorify God in such sort, as 
no creature else under man is able to do; 
because other creatures have not judgment 
to examine the quality of that which is done 


941 Pet. 1. 12; Ephes. ni. 10; 1 Tim. v. 21. 
95 1 Cor. xi. 10. 

9 Psalm cxlviii. 7, 8, 9. 

97 Rom. i. 21. 


Laws which concern Men as Men must be modified. 


% 


[Boox I. 


by them, and therefore in that they do 
neither can accuse nor approve themselves, 
Men do both, as the Apostle teacheth ; y: 
those men which have no written law o 
God to shew what is good or evil, carry 


written in their hearts the universal law of — 


mankind, the Law of Reason, whereby they 
judge as by a rule which God hath given 
unto all men for that purpose 88, The law 


of reason doth somewhat direct men how to — 


honour God as their Creator; but how te 
glorify God in such sort as is required, to 
the end he may be an everlasting Saviour, 
this we are taught by divine law, which law 
both ascertaineth the truth and supplieth 
unto us the want of that other law. So 
that in moral actions, divine law helpeth ex- 
ceedingly the law of reason to guide man’s 
life ; but in supernatural it alone guideth. 
Proceed we further; let us place man in 
some public society with others, whether 
civil or spiritual; and in this case there is 
no remedy but we must add yet a further 
law. For although even here likewise the 
laws of nature and reason be of necessary 
use, yet somewhat over and besides them 
is necessary, namely, human and positive 
law, together with that law which is of 
commerce between grand societies, the law 
of nations, and of nations Christian. For 
which cause the law of God hath likewise 
said, “Let every soul be subject to the 
“higher powers **.” The public power of 
all societies is above every soul contained 
in the same societies. And the principal 
use of that power is to give laws unto all 
that are under it; which laws in such case — 
we must obey, unless there be reason 
shewed which may necessarily enforce that 


the Law of Reason or of God doth enjoin — 
the contrary. Because except our own pri- — 


vate and but probable resolutions be by the 
law of public determinations overruled, we 
take away all possibility of sociable life in — 
the world. A plainer example whereof 
than ourselves we cannot have. 
cometh it to pass that we are at this pres- 
ent day so rent with mutual contentions 
and that the Church is so much trouble 
about the polity of the Church? No doubt 
if men had been willing to learn how many 
laws their actions in this life are subject 
unto, and what the true force of each law 
is, all these controversies might have died — 
the very day they were first brought forth. 
[6.] It is both commonly said, and truly, 
that the best men otherwise are not always 
the best in regard of society. The reason 
whereof is, for that the law of men’s ac-— 
tions is one, if they be respected only as 
men; and another, when they are eonsider- 
ed as parts of a politic body. Many men — 
there are, than whom nothing is more com-— 


mendable when they are singled ; and yet — 
‘ 


ν 


i 


98 Rom. i. 15. 99 Rom. wii. 1. 


ἜΡΟΡ ΩΝ ΡΟΝ 


How © 


a 


‘Ch. xvi.7.] Preceding Distinctions exemplified in Laws regarding Diet. 


_ in society with others none less fit to answer 
the duties which are looked for at their 

hands °°. Yea, I am persuaded, that of 
them with whom in this cause we strive, 
there are whose betters amongst men 
would be hardly found, if they did not live 
amongst men, but in some wilderness by 
themselves. The cause of which their dis- 
ition so unframable unto societies where- 
they live, is, for that they discern not 
ight what place and force these several 
inds of laws ought to have in all their ac- 
tions. Is their question either concerning 
the regiment of the Church in general, or 
bout conformity between one church and 
another, or of ceremonies, offices, powers, 
jurisdictions in our own church? Of all 
ese things they judge by that rule which 
ey frame to themselves with some show 
f probability, and what seemeth in that 
sort convenient, the same they think them- 
Ives bound to practise ; the same by all 
‘means they labour mightily to uphold; 
whatsoever any law of man to the contrary 
hath determined they weigh it not. Thus 
by following the law of private reason, 
where the law of public should take place, 
they breed disturbance. 

[7.1 For the better inuring therefore of 
men’s minds with the trne distinction of 
laws, and of their several force according 
to the different kind and quality of our ac- 
tions, it shall not peradventure be amiss 
to shew in some one example how they all 
take place. To seek no further, let but that 
be considered, than which there is not any 
thing more familiar unto us, our food. 

What things are food and what are not 
we judge naturally by sense ! ; neither need 
we any other law to be our director in that 
behalf than the selfsame which is common 
‘unto us with beasts. 

But when we come to consider of food, as 
of a benefit which God of his bounteous 
goodness hath provided for all things liv- 

ng; the law of Reason doth here require 
the duty of thankfulness at our hands, 
towards him at whose hands we have it. 
‘And lest appetite in the use of food should 
lead us beyond that which is meet, we owe 
in this case obedience to that law of Rea- 
son, which teacheth mediocrity in meats 
and drinks. The same things divine law 
teacheth also, as at large we have shewed 
it doth all parts of moral duty, whereunto 
we all of necessity stand bound, in regard 
of the life to come 3. 


99] λλοὶ γὰρ ἐν μὲν τοῖς οἰκείοις rn ἄρετῃ δύνανται 
σθαι. ἐν δὲ τοῖς πρὸς ἕτερον ἀδυνατοῦσι. Arist. 
ic. lib. v. cap. 3. 
1 Job xxxiv. 3. 
2 Psalm exly. 15, 16. 
3(Chr. Letter, p. 13. “If from sound and sin- 
“cere virtues (as you say) fall joy and felicitie 
“ariseth, and that we all of necessitie stand 
bound unto al] partes of morall duetie in regarde 
Vou. I. 13 


193 


But of certain kinds of food the Jews 
sometimes had, and we ourselves likewise 
have, a mystical, religious, and supernatu- 
ral use, they of their paschal lamb and ob- 


“of life to come, and God requireth more at the 
τε handes of men unto happines, then such a naked 
τς beleefe, as Christ calleth the worke of God: alas 
“what shall we poore sinful wretches doe, &c.” 
Hooker, MS. note, “ Repent and believe.” And 
again, Chr. Letter, ibid. “ Tell us... whether there 
“bee not other sufficient causes to induce a Chris- 
“tian to godliness and honestie of life, such as is 
* the odie of God our Father; his great mercies 
“in Christ; his love to us; example to others, but 
“that we must do it to merit or to make perfitt 
*‘ that which Christ hath done for us.’ Hooker, 
“MS. note. Your godfathers and godmothers 
“have much to answere unto God for not seing 
** you better catechised. 

“ΠΑ thing necessane as you graunt that by good 
*« workes we shold seeke God's glory, shew ourselves 
*“thankfull for his mercyes in Christ, answer his 
“ loving kindnes towardes us, and give other men 
* good example. If then these things be necessa- 
“rie unto eternall life. and workes necessarily to be 
** done for these ends, how should workes bee but 
“necessary unto the last end, seeing the next and 
“ neerest cannot be attained without them? And 
‘© is there neither heaven nor hell, neither reward 
“ nor punishment hereafter, to be respected here in 
the leading of our lives?) When thapostle doth 
* deterre from sinne, are his arguments only these? 
“only these his reasons when he stirreth unto 
“ workes of righteousnes ? 

“ See Euseb. Emisenus where he speaketh of 
“ Dorcas hir garments made for the poor.” (De 
Init. Quadrag. Bibl. Patr. Colon. 1618, y. 551. 
“ες Orationibus,’ inquit, ‘ et eleemosynis purgantur 
“ peceata:’ per utramque ergo rem, sed maxime 
“per eleemosynam, Dei misericordia requirenda 
“est. Oportet itaque ut sibi res utraque consen- 
“tiat: illa rogat, hee impetrat; illa quodammodo 
“judicis audientiam deprecatur, hee gratiam pro- 
 meretur; illa ostium pulsat, hee aperit ; illa pro- 
“ dit desiderium, hee desiderii procurat effectum : 
* jlla supplicat, sed supplicantem ἰδία commendat. 
“ Sic laudabilis Tabitha, que in Actibus Aposto- 
“lorum interpretata dicitur Dorcas, in operibus 
“bonis vite diem claudens, evolante anima cor- 
‘« pus relinquens, cum jam omnibus et operationis 
τε et vite renuntiasset officiis, flentes accurrunt vi- 
“ἐ due, pauperes adgregantur tunicas et vestes quas 
« facicbat illis Doreas ceelo ostendentes, conveniunt 
«“ Deum: testimonia meritorum clamant; defuncta 
« operatrice, vox operum bona: que in seculo ges- 
 serat consequuntur animam in aliud seculum; 
“ consequuntur et revolvuntur; reditque de loco 
“ mortis ad vitam prestitam. Itaque indumenta 
“ pauperculis hic ostenduntur, illic operantur ; hic 
“ adhuc prebent usum, illic jam tribuunt premi- 
“um: quam mira et pretiosa menta largitatis! 
*‘ Hic adhuc utentium algentes humeros calefacie- 
“ bant, etiam illic largitricis animam refrigerabant. 
« Unde et nos, charissimi, animas nostras morti 
“ obnoxias piis operibus suscitemus. Dabunt abs- 
‘que dubio wternam vitam, que aliquoties etiam 
*‘temporariam reddiderunt.” Who was author 
of this Homily is uncertain: evidently not Eusebi- 
us of Emesa. It might be Salvian, Eucherius of 
Lyons, or some other Father of the Gallican Church 


194 Conclusion: Reverence 
lations, we of our bread and wine in the 
Eucharist ; which use none but divine law 
could institute. 

Now as we live in civil society, the state 
of the commonwealth wherein we live both 
may and doth require certain laws concern- 
ing food 4; which laws, saving only that we 
are members of the commonwealth where 
they are of force, we should not need to re- 
spect as rules of action, whereas now in 
their place and kind they must be respected 
and obeyed. 

Yea, the selfsame matter is also a subject 
wherein sometime ecclesiastical laws have 
place ; so that unless we will be authors of 
confusion in the Church, our private discre- 
tion, which otherwise might guide us a con- 
trary way, must here submit itself to be that 
way guided, which the public judgment of 
the Church hath thought better. In which 
case that of Zonaras concerning fasts may 
be remembered. “Fastings are good, but 
“Jet good things be done in good and con- 
“venient manner. He that transgresseth 


in the fourth or fifth century. See Cave, Hist. Lit. 
j. 157, and E. P. B. vi.) 

On this whole subject Hooker says. ‘ Looke S. 
Augustin’s booke, ‘De Fide et Operibus.’” (of 
which the following is a specimen: ‘“ Hoc est en- 
“im evangelizare Christum, non tantum dicere 
« quae sunt credenda de Christo, sed etiam quée ob- 
“ servanda ei qui accedit ad compagem corporis 
« Christi; immo vero cuncta dicere que sunt cre- 
«‘denda de Christo, non solum cujus sit filius, 
«“wnde secundum divinitatem, unde secundum 
“ carnem genitus, que perpessus et quare, que sit 
«ἐς yirtus resurrectionis ejus, quod donum Spintus 
« promisit dederitque fidelibus ; sed etiam qualia 
« membra, quibus sit caput, querat, instituat, dili- 
“ gat, liberet, atque ad seternam vitam honorem- 
«que perducat. Hee cum dicuntur, aliquando 
brevius atque constrictius, aliquando latius et 
“ uberius, Christus evangelizatur; et tamen non 
s solum quod ad fidem, verum etiam quod ad mo- 
“ yes fidelium pertinet, non pretermittitur.” {. vi. 
172, F. c. ix. see also 6. x.—xiv.) 

4 (See 5 Eliz. c. 5. δ. 14, 15; 27 Bliz. ο. 11; 35 
Eliz. c. 7. δ. 22.] 


due to Law generally. [Boox I. 
“in his fasting the orders of the holy fath- — 
“ers,” the positive laws of the Church of 
Christ, must be plainly told, “that good 
“things do lose the grace of their goodness, 
“when in good sort they are not per- 
“formed 5.” 

And as here men’s private fancies must 
give place to the higher judgment of that 
Church which is in authority a mother ree 


them ; so the very actions of whole chureh- 
es have in regard of commerce and fellow- 
ship with other churches been subject ΩΝ 
laws concerning food, the contrary unto 
which laws had else been thought more 
convenient for them to observe ; as by that 
order of abstinence from strangled and 
blood may appear; an order grounded 
upon that fellowship which the churches 
of the Gentiles had with the Jews. 

Thus we see how even one and the self- 
same thing is under divers considerations 
conveyed through many laws; and that to 
measure by any one kind of law all the ac- 
tions of men were to confound the admira- 
ble order, wherein God hath disposed all 
laws, each as in nature, so in degree, dis- | 
tinct from other. 

[8.] Wherefore that here we may briefl 
end: of Law there can be no less acknowl 
edged, than that her seat is the bosom of — 
God, her voice the harmony of the world ;_ 
all things in heaven and earth do her ho- 
mage, the very least as feeling her care, 
and the greatest as not exempted from her 
power: both Angels and men and creatures 
of what condition soever, though each in 
different sort and manner, yet all with uni- 
form consent, admiring her as the mother | 
of their peace and joy. 


5 [Καλὸν μὲν ἡ νηστεία" τὰ δὲ καλὰ καλῶς γινέσθω. 
Εἰ δέ τις θεσμοὺς ἀποστολικοὺς ἢ πατέρων ἅγιων 7a. 
ραβαίνων νηστεύει, ἀκούσεται] ὅτι οὐ καλὸν τὸ καλὸν, ὅ. 
ταν μὴ καλῶς γίνηται. Zonar. in Can. Apost. 66. 
Ρ. 34. [ap. Beverig. Synod. t.i. p. 43. Probably 
Hooker has here respect to the schismatical fasts 
which were practised by many of the Puritans.] 

6 Acts xy. 20. 


. ~ 


—— eee OO βΡρρΥ  οοοο''ὅϑιΔὦΠἐΠρΠρἠΠ σι, τττὖὸόὸὺόρ6.... 


mer 


ENGLAND : NAMELY, THAT SCRIPTURE IS 
THIS LIFE MAY BE DONE BY MEN. 


. To their second, 1 Cor. x. 31. 
I. To their third, 1 Tim. iv. 5. 
'V. To their fourth, Rom. xiv. 23. 


As that which in the title hath been pro- 
posed for the matter whereof we treat, is 
only the ecclesiastical law whereby we are 
governed; so neither is it my purpose to 
maintain any other thing than that which 
therein truth and reason shall approve. 
For concerning the dealings of men who 
administer government, and unto whom the 
execution of that law belongeth; they have 
their Judge who sitteth in heaven, and be- 
fore whose tribunal-seat they are accounta- 
ble for whatsoever abuse or corruption, 
which (b@ing worthily misliked in this 
church) the want either of care or of con- 
science in them hath bred. We are no pa- 
trons of those things therefore, the best de- 
fence whereof is speedy redress and amend- 
ment. ‘That which is of God we defend, to 
the uttermost of that ability which He hath 
given; that which is otherwise, let it with- 
er even in the root from whence it hath 
rung'. Wherefore all these abuses being 
vered and set apart, which rise from the 
corruption of men and not from the laws 
themselves ; come we to those things which 
in the very whole entire form of our church 

lity have been (as we persuade ourselves) 
injuriously blamed by them, who endeavour 
to overthrow the same, and instead there- 
of to establish a much worse ; only through 
a strong misconceit they have, that the 

e is grounded on divine authority. 
Now whether it be that through an ear- 
nest longing desire to see things brought 
to a peaceable end, I do but imagine the 
tters whereof we contend to be fewer 
indeed they are; or else for that in 
th they are fewer when they come to be 
sed by reason, than otherwise they 


1 ὮΝ v. 38, 39.] 
[195 


THE SECOND BOOK. 


ONCERNING THEIR FIRST POSITION WHO URGE REFORMATION IN THE CHURCH OF 


THE ONLY RULE OF ALL THINGS WHICH IN 


50 :----.ὦὦ 


THE MATTER CONTAINED IN THIS SECOND BOOK. 


I. An answer to their first proof brought out of Scripture, Prov. ii. 9. 


. To their proofs out of Fathers, who dispute negatively from authority of Holy Scripture. 

i. To their proof by the Scripture’s custom of disputing from, divine authority negatively. 

I. An examination of their opinion concerning the force of arguments taken from human authority 
for the ordering of men’s actions and persuasions. 

II. A declaration what the truth is in this matter. 


1 


seem when by heat of contention they are 
divided into many slips, and of every branch 
| an heap is made: surely, as now we have 
|drawn them together, choosing out those 
things which are requisite to be severally 
all discussed, and omitting such mean spe- 
cialties as are likely (without any great la- 
bour) to fall afterwards of themselves; I 
know no cause why either the number or 
| the length of these controversies should di- 
minish our hope of seeing them end with 
concord and love on all sides; which of his 
| infinite love and goodness the Father of all 
| peace and unity grant. 

| [31] Unto which scope that our endeay- 
| our may the more directly tend, it seemeth 
fittest that first those things be examined, 
which are as seeds from whence the rest 
that ensue have grown. And of such the 
most general is that wherewith we are here 
to make our entrance: a question not moved 
(i think) any where in other churches, and 
therefore in ours the more likely to be soon 
(1 trust) determined. The rather, for that 
it hath grown from no other root, than only 
a desire to enlarge the necessary use of 
the Word of God; which desire hath be- 
gotten an error enlarging it further than 
(as we are persuaded) soundness of truth 
will bear. For whereas God hath left sun- 
dry kinds of laws unto men, and by all those 
laws the actions of men are in some sort 
directed; they hold that one only law, the 
Scripture, must be the rule to direct in all 
things, even so far as to the “taking up of 
“a rush or straw?’ About which point 


2". Ο. 1. ii. p. 59, 60. [The words are (p. 59.) 
«When he seeth that St. Paul speaketh here of 
“ civil, private, and indifferent actions, as of eating 
“ this or that kind of meat (than which there can 


196 


there should not need any question to grow, | 


and that which is grown might presently 
end, if they did yield but to these two re- 
straints: the first is, not to extend the ac- 
tions whereof they speak so low as that in- 
stance doth import of taking up a straw, 
but rather keep themselves at the least 
within the compass of moral actions, ac- 
tions which have in them vice or virtue: 
the second, not to exact at our hands for 
every action the knowledge of some place 
of Scripture out of which we stand bound 
to deduee it, as by divers testimonies they 
seek to enforce ; but rather as the truth is, 
so to acknowledge, that it sufficeth if such 
actions be framed according to the law of 
Reason; the general axioms, rules, and 
principles of which law being so frequent 
in Holy Scripture, there is no let but in that 
regard even out of Scripture such duties 
may be deduced by some kind of conse- 
quence, (as by long circuit of deduction it 
may be that even all truth out of any truth 
may be concluded 8.) howbeit no man bound 
in such sort to deduce all his actions out of 
Scripture, as if either the place be to him 
unknown whereon they may be concluded, 
or the reference unto that place not pres- 
ently considered of, the action shall in that 
respect be condemned as unlawful. In this 
we dissent, and this we are presently to ex- 
amine. 

[3.1 In all parts of knowledge rightly so 
termed things most general are most strong. 
Thus it must be, inasmuch as 


TE the certainty of our persuasion 
the first posi: touching particulars depend- 
tion out cf 6} altogether upon the credit 
Scripture, fon 

Prov. ii. 9. of those generalities out of 


which they grow. Albeit 
therefore every cause admit not such in- 
fallible evidence of proof, as leaveth no pos- 
sibility of doubt or scruple behind it; yet 
they who claim the general assent of the 
whole world unto that which they teach, 
and do not fear to give very hard and 
heavy sentence upon as many as refuse to 
embrace the same, must have special re- 
gard that their first foundations and grounds 


“be nothing more indifferent) he might easily have 
“seen that the sentence of the Apostle reacheth 
* even to his case, of taking up a straw.’ Which 
refers to Whitg. Def. 85, “ It is not true that what- 
“‘ soever cannot be proved in the word of God is 
“ not of faith, for then to take up a straw... were 
“ against faith, and so deadly sin, beeause it is not 
“ found in the Law of God.” Again, Τ᾽. C. ii. 60. 
“ Seemeth it so strange a thing unto him that a 
“man should not take up a straw but for some 
‘purpose, and for some good purpose ?” &c.] 

3(So Bishop Butler, Analogy, part 1, ch. vii. 
«“ Things seemingly the most insignificant imagin- 
* able are perpetually observed to be necessary con- 
« ditions to other things of the greatest importance ; 
*so that any one thing whatever may, for ought we 
*« know to the contrary, be a necessary condition 
“to any other.” p. 182. ed. 1736.] 


Exclusive use of Scripture as a Rule of Life. 


[Boox Il 


be more than slender probabilities. This 
whole question which hath been moved 
about the kind of church regiment, we 
could not but for our own resolution’s sake 
endeavour to unrip and sift; following 
therein as near as we might the conduct of 
that judicial method which serveth best for 
invention of truth. By means whereof, 
having found this the head theorem of all 
their discourses, who plead for the change 
of ecclesiastical government in England, 
namely, “That the Scripture of God is in 
“such sort the rule of human actions, that 
“simply whatsoever we do and are not b 
“it directed thereunto, the same is sin;” 
we hold it necessary that the proofs hereof 
be weighed. Be they of weight sufficient 
or otherwise, it is not ours to judge and de- 
termine; only what difficulties there are 
which as yet withhold our assent, till we be 
further and better satisfied, I hope no indif- 
ferent amongst them will scorn or refuse to 
hear. 

[4.] First therefore whereas they allege, 
“That Wisdom” doth teach men “ every 
“ good way ‘;” and have thereupon inferred 
that no way-is good in any kind of action 
unless wisdom do by Scripture lead into it ; 
see they not plainly how they restrain the 
manifold ways which wisdom hath to teach 
men by unto one only way of teaching 
which is by Scripture 7 


The bounds o 

wisdom are larte, and within them much 
is contained. Wisdom was Adam’s instruc- 
tor in Paradise ; wisdom endued the fathers 
who lived before the law with the know- | 
ledge of holy things; by the wisdom of the 
law of God David attained to ¢xcel others 
in understanding ®; and Solomon likewise 
to excel David by the selfsame wisdom οὗ 
God teaching him many things besides the — 
law. The ways of well-doing are in num- 
ber even as many as are the kinds of vol- 
untary actions; so that whatsoever we do 
in this world and may do it ill, we shew 
ourselves therein by well-doing to be wise. 
Now if wisdom did teach men by Scripture - 
not only all the ways that are right and” 
good in some certain kind, according to that 
of St. Paul® concerning the use of Serip- 


47.C.1i.p.20. ‘Tsay, that the word of God 
“ containeth whatsoever things can fall into any 
“ part of man’s life. For so Solemon saith in the 
“second chapter of the Proverbs, ‘ My son, if thou” 
“receive my words, &c. then thou shalt under- 
“stand justice, and judgment, and equity, and | 
“ every good way.’” [In T. C. literally it is, “ The 
““word of God containeth the direction of all 
“things pertaining to the Church, yea, of whatso- 
“ ever things can fall into any part of man’s life.” 
(p- 14.)] , 

5 Psalm exix. 99. | 

62 Tim. iii. 16. “The whole Scripture is given’ 
“ by inspiration of God, and is profitable to teach, 
“to improve, to correct, and to instruct in nght- 
“ eousness, that the man of God may be absolute, 


Ch. ii. 1—3.] 


ture, but did simply without any manner of 
exception, restraint, or distinction, teach 
every way of doing well; there is no Art 
but Scripture should teach it, because every 
art doth teach the way how to do some- 
thing or other well. To teach men there- 
fore wisdom professeth, and to teach them 
every good way ; but not every good way 
one way of teaching. Whatsoever 
either men on earth or the Angels of 
heaven do know, it is as a drop of that 
unemptiable fountain of wisdom ; which 
wisdom hath diversely imparted her trea- 
sures unto the world. As her ways are 
of sundry kinds, so her manner of teach- 
ing is not merely one and the same. Some 
things she openeth by the sacred books of 
Scripture; some things by the glorious 
works of Nature: with some things she in- 
spireth them from above by spiritual influ- 
ence ; in some things she leadeth and train- 
eth them only by worldly experience and 
practice. We may not so in any one spe- 
cial kind admire her, that we disgrace her 
in any other; but let all her ways be ac- 
cording unto their place and degree adored. 
II. That “all things be done to the glory 
of God 7,” the blessed Apostle (it is true) 


Thesecona €Xhorteth. The glory of God 
eo! cece) 18 the admirable excellency of 
| ileal that virtue divine, which being 


made manifest, causeth men 
and Angels to extol his greatness, and in re- 
gard thereofto fear him. By “ being glori- 
“fied” it isnot meant that he doth receive any 
augmentation of glory at our hands, but his 
name we glorify when we testify our ac- 
knowledgment of his glory. Which albeit 
we most effectuaily do by the virtue of obe- 
dience ; nevertheless it may be perhaps a 
question, whether St. Paul did mean that 
we sin as oftas ever we go about any thing, 
without an express intent and purpose to 
obey God therein. He saith of himself, 
“T do in all things please all men, seeking 
not mine own commodity but” rather the 
good “ of many, that they may be saved §.” 
Shall it hereupon be thought that St. Paul 
did not move either hand or foot, but with 


“being made perfect unto all good works.” He 
meaneth all and only those good works, which be- 
long unto us as we are men of God, and which unto 
salvation are necessary. Or if we understand by 
men of God, God’s ministers, there is not required 
in them an universal skill of every good work or 
way, but an ability to teach whatsoever men are 
bound to do that they may be saved. And with 
this kind of knowledge the Scripture sufficeth to 
furnish them as touching matter. 

7T.C. 1.1. ». 26. [14.] “St. Paul saith, ‘That 
“whether we eat or drink, or whatsoever we do, 
we must doit tothe glory of God’ But noman 
ean glorify God in any thing but by obedience ; 
and there is no obedience but in respect of the 


Scripture not proved the only Rule of Life. 


“commandment and word of God: therefore it 
*followeth that the word of God directeth a man | 


in all his actions.” 81 Cor. x. 33. 


197 


express intent even thereby to further the 
common salvation of men? We move, we 
sleep, we take the cup at the hand of our 
friend, a number of things we oftentimes 
do, only to satisfy some natural desire, with- 
out present, express, and actual reference 
unto any commandment of God. Unto his 
glory even these things are done which 
we naturally perform, and not only that 
which morally and spiritually we do. For 
by every effect proceeding from the most 
concealed instincts of nature His power is 
made manifest. But it doth not therefore 
follow that of necessity we shall sin, unless 
we expressly intend this in every such par- 
ticular, 

[2.] But be it a thing which requireth no 
more than only our general presupposed 
willingness to please God in all things, or 
be it a matter wherein we cannot so glori- 
fy the name of God as we should without 
an actual intent to do him in that particular 
some special obedience; yet for any thing 
there is in this sentence alleged to the con- 
trary, God may be glorified by obedience, 
and obeyed by performance of his will, and 
his will be performed with an actual intel- 
ligent desire to fulfil that law which maketh 
known what his will is, although no special 
clause or sentence of Scripture be in every 
such action set before men’s eyes to warrant 
it. For Scripture is not the only law where- 
by God hath opened his will touching all 
things that may be done, but there are oth- 
er kinds of laws which notify the will of 
God, as in the former book hath been prov- 
ed at large: nor is there any law of God, 
whereunto he doth not account our obedi- 
ence his glory. “Do therefore all things 
“unto the glory of God (saith the Apostle), 
“be inoffensive both to Jews and Grecians 
“and the Church of God; even as 1 please 
“all men in all things, not seeking mine 
“own commodity, but many’s, that they 
“may be saved.” In the least thing done 
disobediently towards God, or offensively 
against the good of men, whose benefit we 
ought to seek for as for our own, we plain- 
ly shew that we do not acknowledge God 
to be such as indeed he is, and consequent- 
ly that we glorify him not. This the bless- 
ed Apostle teacheth ; but doth any Apostle 
teach, that we cannot glorify God other- 
wise, than only in doing what we find that 
God in Scripture commandeth us to do ? 

[3.] The churches dispersed amongst the 
heathen in the east part of the world are 
by the Apostle St. Peter exhorted to have 


| their “conversation honest amongst the Gen- 


“ tiles, that they which speak evil of them as 
“of evil-doers might by the good works 
“which they should see glorify God in the 
* day of visitation °.” As long as that which 
Christians did was good, and no way sub- 


91 Pet. i. 12. 


198 


ject unto just reproof, their virtuous con- 
versation was a mean to work the heathen’s 
conversion unto Christ. Seeing therefore 
this had been a thing altogether impossi- 
ble, but that infidels themselves did discern, 
in matters of life and conversation, when 
believers did well and when otherwise, 
when they glorified their heavenly Father 
and when not; it followeth that some things 
wherein God is glorified may be some oth- 
er way known than only by the sacred 
Scripture ; of which Scripture the Gentiles 
being utterly ignorant did notwithstanding 
judge rightly of the quality of Christian 
men’s actions. Mostcertain it isthat nothing 
but only sin doth dishonour God. So that to 
glorify him in all things is to do nothing 
whereby the name of God may be blas- 
phemed?°; nothing whereby the salvation 
of Jew or Grecian or any in the Church of 
Christ may be let or hindered™; nothing 
whereby his law is transgressed 13, But the 
question is, whether only Scripture do 
shew whatsoever God is glorified in ? 

III. And though meats and drinks be said 
to be sanctified by the word of God and by 
prayer’, yet neither is this 


The thir 
a a reason sufficient to prove, 
proof, 1 Tim. that by Scripture we must 
1V. ὁ. 


of necessity be directed in 
every light and common thing which is 
incident into any part of man’s life. Only 
it sheweth that unto us the Word, that 
is to say the Gospel of Christ, having 
not delivered any such difference of things 
clean and unclean, as the Law of Moses 
did unto the Jews, there is no cause but 
that we may use indifferently all things, 
as long as we do not (like swine) take 
the benefit of them without a thankful ac- 
knowledgment of His liberality and good- 
ness by whose providence they are enjoy- 
ed. And therefore the Apostle gave warn- 
ing beforehand to take heed of such as 
should enjoin to “abstain from meats, which 
“God hath created to be received with 
“thanksgiving by them which believe ana 
“}now the truth. For every creature of 
“ God is good, and nothing to be refused, if 
“it be received with thanksgiving, because 
“it is sanctified by the word of God and 


10 Rom. ii. 24. 

11 J Cor. x. 32. 

12 Rom. 11. 23. 

13 ἐς And that which St. Paul said of meats and 
“drinks, that they are sanctified unto us by the 
“ word of God, the same is to be understanded of 
“all things else whatsoever we have the use of.” 
T. C. 1.1. p. 26. [14] 

161 Tim. iy. 3, 4. 


Scripture not proved ihe only Rule of Life. 


[Boox II. 


serve their purpose, who have imagined the 
Word in such sort to sanctify all things, 
that neither food can be tasted, nor raiment © 
put on, nor in the world any thing done, 
but this deed must needs be sin in them 
which do not first know it appointed unto 
them by Scripture before they do it. 

IV. But to come unto that which of all 
other things in Scripture is most stood upon; 
that place of St. Paul they say 
is “of all other most clear, 
“where speaking of those 
“ things which are called indif- 
“ferent, in the end he conclud- 
“eth, That ‘ whatsoever is not 
“of faith is sin’ But faith isnot but in re- 
“spect of the Word of God. Therefore 
“whatsoever is not done by the Word of | 
“ God is sin.” Whereunto we answer, that — 
albeit the name of Faith being properly and | 
strictly taken, it must needs have reference — 
unto some uttered word as the object of Β6- Ὁ 
lief: nevertheless sith the ground of credit | 
is the credibility of things credited; and 
things are made credible, either by the 
known condition and quality of the utter- 
er 15, or by the manifest likelihood of truth 
which they have in themselves; hereupon 
it riseth that whatsoever we aye persuaded 
of; the same we are generally said to be- 
lieve. In which generality the object cf 
Faith may not so narrowly be restrained, as 
if the same did extend no further than to | 
the only Scriptures of God. “ Though,” 
saith our Saviour, “ye believe not me, be- 
“lieve my works, that ye may know and | 
“believe that the Father is in me and 1 in | 
“him 16.” “The other disciples said unto | 
“Thomas, We have seen the Lord;” but 
his answer unto them was, “ Except I see_ 
“jn his hands the print of the nails, and put - 
“my finger into them, 1 will not believe 17.” | 
Can there be any thing more plain than | 
that which by these two sentences appear- 
eth, namely, that there may be a certain 
belief grounded upon other assurance than 
Scripture: any thing more clear, than that 
we are said not only to believe the things | 
which we know by another’s relation, but 
even whatsoever we are certainly persuad- 
ed of, whether it be by reason or by sense 2» 

[2.1 Forasmuch therefore as it is granted 
that St. Paul doth mean nothing else by 
Faith, but only “a fall persuasion that that > 
“which we do is well done '§;” against 
which kind of faith or persuasion as St. 


q 


The fourth 


15 Psalm xix. 8; Apoc. ili. 14; 2 Cor. i. 18. 

16 John x. 38. Ξ 

17 John xx. 25. 

18 And if any will say that St. Paul meaneth 
“ there a full πληροφορίαν and persuasion that that 
“ which he doth is well done, I grant it. But from 
“whence can that spring but from faith? How 
“can we persuade and assure ourselves that we 
“do well, but whereas we have the word of God 
“ for our warrant?” TC. 1. 1. p. 27. [141 


on. a eee a ie PO ee ρω Θ΄.) πον 


Ch. iv. 8, 4.] 


Paul doth count it sin to enterprise any 
thing, so likewise “some of the very hea- 
“then have taught 13, as Tully, ‘ That noth- 
“ing ought to be done whereof thou doubt- 
© est whether it be right or wrong 30 ; where- 
“by it appeareth that even those which had 
“no knowledge of the word of God did see 
“ much of the equity of this which the Apos- 
“tle requireth of a Christian man;” I hope 
we shall not seem altogether unnecessarily 
to doubt of the soundness of their opinion, 
who think simply that nothing but only the 
word of God can give us assurance in any 
thing we are to do, and resolve us that we 
do well. For might not the Jews have been 
᾿ fully persuaded that they did well to think 
ἐν they had so thought) that in Christ God 
e Father was, although the only ground 
of this their faith had been the wonderful 
works they saw him do? Might not, yea, 
did not Thomas fully in the end persuade 
himself, that he did well to think that body 
which now was raised to be the same which 
had been crucified? That which gave 
Thomas this assurance was his sense ; 
“ Thomas, because thou hast seen, thou be- 
“lievest,’? saith our Saviour®4. What 
Scripture had Tully for his assurance ? 
Yet I nothing doubt but that they who al- 
lege him think he did well to set down in 
writing a thing so consonant unto truth. 
Finally, we all believe that the Scriptures 
of God are sacred, and that they have pro- 
ceeded from God ; ourselves we assure that 
we do right well in so believing. We have 
for this point a demonstration sound and in- 
fallible. But it is not the word of God 
which doth or possibly can assure us, that 
we do well to think it his word. For if any 
one book of Scripture did give testimony to 
all, yet still that Scripture which giveth 
credit to the rest would require another 
Scripture to give credit unto it, neither 
could we ever come unto any pause where- 
on to rest our assurance in this way ; so that 
unless beside Scripture there were some- 
thing which might assure us that we do 
well, we could not think we do well, no not 
in being assured that Scripture is a sacred 
and holy rule of well-doing. 


19 What also that some even of those heathen 
“men have taught that nothing ought to be done 
“whereof thou doubtest whether it be right or 
“wrong. Whereby it appeareth that even those 
“ which had no knowledge of the word cf God did 
“ὁ 566 much of the equity of this which the Apostle 
“ requireth of a Christian man: and that the chief- 
“est difference is, that where they sent men for the 
« difference of good and eyil to the light of Rea- 
“son, in such things the Apostle sendeth them to 
the school of Christ in his word, which only is 
“able through faith to give them assurance and 
* resolution in their doings.” ὙΠ Ο. 1. ii. p. 60. 

30 (De Offic. i. 9. “ Bene precipiunt, qui vetant 
 quidquam agere, quod dubites equum sit an ini- 
“ quum.” 

21 John xx. 29. 


The Puritan Doctrine leaves nothing indifferent. 


199 


[8.] On which determination we might 
be contented to stay ourselves without fur- 
ther proceeding herein, but that we are 
drawn on into larger speech by reason of 
their so great earnestness, who beat more 
and more upon these last alleged words, as 
being of all other most pregnant. 

Whereas therefore they stillargue, “That 
“ wheresoever faith is wanting, there is sin ;” 
and, “in every action not commanded faith 
“is wanting ;? ergo, “in every action not 
τ commanded, there is sin®?:” I would de- 
mand of them first, forasmuch as the nature 
of things indifferent is neither to be com- 
manded nor forbidden, but left free and ar- 
bitrary ; how there can be any thing indif- 
ferent, if for want of faith sin be committed 
when any thing not commanded is done. 
So that of necessity they must add some- 
what, and at leastwise thus set it down : in 
every action not commanded of God or per- 
mitted with approbation, faith is wanting, 
and for want of faith there is sin. 

[41 The next thing we are to inquire is, 
What those things be which God permitteth 
with approbation, and how we may know 
them to be so permitted. When there are 
unto one end sundry means ; as for exam- 
ple, for the sustenance of our bodies many 
kinds of food, many sorts of raiment to clothe 
our nakedness, and so in other things of like 
condition : here the end itself being necessa- 
ry, but not so any one mean thereunto ; ne- 
cessary that our bodies should be both fed 
and clothed, howbeit no one kind of food or 
raiment necessary ; therefore we hold these 
things free in their own nature and indiffer- 
ent. The choice is left to our own discre- 
tion, except a principal bond of some higher 
duty remove the indifferency that such 
things have in themselves. ‘Their indiffer- 
ency is removed, if either we take away 
our own liberty, as Ananias did 33. for whom 
to have sold or held his possessions it was 
indifferent, til! his solemn vow and promise 
unto God had strictly bound him one only 
way; or if God himself have precisely 
abridged the same, by restraining us unto 
or by barring us {from some one or more 
things of many, which otherwise were in 
themselves altogether indifferent. Many 
fashions of priestly attire there were, where- 
of Aaron and his sons might have had their 
free choice without sin, but thet God ex- 
pressly tied them unto one**. All meats 
indifferent unto the Jew, were it not that 
God by name excepted some, as swine’s 
flesh 2°. Impossible therefore it is we should 
otherwise think, than that what things God 
doth neither command nor forbid, the same 
he permitteth with approbation either to be 
done or left undone. “ΑἸ! things are Jaw- 


2T. ©. Lik. Ρ. 58. 


24 Exod. xxvill. 4, 43; 
238 Acis v. 4. 


XXXIX. 
35 Lev. xi. 


200 


‘*fal unto me,” saith the Apostle 35, speaking 
as it seemeth in the person of the Christian 
gentile for maintenance of liberty in things 
indifferent; whereunto his answer is, that 
nevertheless “all things are not expedient ;” 
in things indifferent there is a choice, they 
are not always equally expedient. 

[9.1] Now in things although not com- 
manded of God yet lawful because they are 
permitted, the question is, what light shall 
shew us the conveniency which one hath 
above another. For answer, their final de- 
termination is, that 27 “Whereas the hea- 
“then did send men for the difference of 
“good and evil to the light of Reason, in 
“such things the Apostle sendeth us to the 
“school of Christ in his word, which only 
“is able through faith to give us assurance 
“and resolution in our doings.” Which 
word only, is utterly without possibility of 
ever being proved. For what if it were 
true concerning things indifferent, that un- 
less the word of the Lord had determined 
of the free use of them, there could have 
been no lawful use of them at all: which 
notwithstanding is untrue; because it is 
not the Scripture’s setting down such things 
as indifferent, but their not setting down as 
necessary, that doth make them to be in- 
different: yet this to our present purpose 
serveth nothing at all. We inquire not now, 
whether any thing be free to be used which 
Scripture hath not set down as free: but 
concerning things known and acknowledged 
to be indifferent, whether particularly in 
choosing any one of them before another 
we sin, if any thing but Scripture direct us 
in this our choice. When many meats are 
set before me, all are indifferent, none un- 
lawful, I take one as most convenient. If 
Scripture require me so to do, then is not 
the thing indifferent, because I must do 
what Scripture requireth. They are all in- 
different, 1 might take any, Scripture doth 
not require of me to make any special 
choice of one: I do notwithstanding make 
choice of one, my discretion teaching me so 
to do. A hard case, that hereupon 1 should 
be justly condemned of sin. Nor let any 
man think that following the judgment of 
natural discretion in such cases we can 
have no assurance that we please God. For 
to the Author and God of our nature, how 
shall any operation proceeding in natural 
sort be in that respect unacceptable ? 
The nature which himself hath given to 
work by he cannot but be delighted with, 
when we exercise the same any way with- 
out commandment of his to the contrary. 

[6.] My desire is to make this cause so 
manifest, that if it were possible, no doubt 
or scruple concerning the same might re- 
main in any man’s cogitation, Some truths 
there are, the verity whereof time doth 


% 1 Cor. vi. 12. a7(T. C. ἢ. 60.] 


Consequence of their Tenet as applied to the Patriarchs. 


[Boox IL 


alter: as it is now true that Christ is risen 
from the dead ; which thing was not true at 
such time as Christ was living on earth, 
and had not suffered. It would be known 
therefore, whether this which they teach 
concerning the sinful stain of all actions not 
commanded of God, be a truth that doth now 
appertain unto us only, ora perpetual truth, 
in such sort that from the first beginning of 
the world unto the last consummation there- 
of, it neither hath been nor can be other- 
wise. I see not how they can restrain this 
unto any particular time, how they can 
think it true now and not always true, that 
in every action not commanded there is for 
want of faith sin. Then let them cast back 
their eyes unto former generations of men, 
and mark what was done in the prime of 
the world. Seth, Enoch, Noah, Sem, 
Abraham, Job, and the rest that lived be- 
fore any syllable of the law of God was 
written, did they not sin as much as we do 
in every action not commanded? That 
which God is unto us by his sacred word, 
the same he was unto them by such like 
means as Eliphaz in Job describeth 38, If 
therefore we sin in every action which the 
Scripture commandeth us not, it followeth 
that they did the like in all such actions as 
were not by revelation from Heaven exact- 
ed at their hands. Unless God from hea- 
ven did by vision still shew them what to 
do, they might do nothing, not eat, not 
drink, not sleep, not move. 

[7.] Yea, but even asin darkness candle- 
light may serve to guide men’s steps, which 
to use in the day were madness ; so when 
God had once delivered his law in writing, 
|it may be they are of opinion that then it 

must needs be sin for men to do any thing 
| which was not there commanded them to 
do, whatsoever they might do before. Let 
this be granted, and it shall hereupon plain- 
ly ensue, either that the light of Scripture 
once shining in the world, all other light of 
Nature is therewith in such sort drowned, 
that now we need it not, neither may we 
longer use it; or if it stand us in any stead, 
yet as Aristotle speaketh of men whom Na- 
ture hath framed for the state of servitude, 
saying, “They have reason so far forth as 
“to conceive when others direct them 39, 
“but little or none in directing themselves 
“by themselves ;” so likewise our natural 
capacity and judgment must serve us onl 

for the right understanding of that whic 

the sacred Scripture teacheth. Had the 
Prophets who succeeded Moses, or the 
blessed Apostles which followed them, been 
settled in this persuasion, never would they 


28 Job iv. 12. [* A thing was secretly brought 
“ to me, and mine ear reccived a little thereof; in 
“ thoughts from the visions of the night, when deep 
“ sleep falleth on men,” &c.] 

39 Arist. Pol. 1. 6. 5. [δ κοινωνῶν λόγου rocovroy 
ὅσον αἰσθάνεσθαι ἀλλὰ μὴ ἔχειν. 


Ch, ν. 1—2.] 


have taken so great pains in gathering to- 
gether natural arguments, thereby to teach 
the faithful their duties. To use unto them 
any other motive than Scriptwm est, “ Thus 
“it is written,” had been to teach them oth- 
er grounds of their actions than Scripture ; 
which I grant they alleged commonly, but 
not only. Only Scripture they should have 
alleged, had they been thus persuaded, that 
so far forth we do sin as we do any thing 
otherwise directed than by Scripture. St. 
Augustine was resolute in points of Chris- 
tianity to credit none, how godly and learn- 
ed soever he were, unless he confirmed his 
sentence by the Scriptures, or by some rea- 
son not contrary to them *®. Let them there- 
fore with St. Augustine reject and condemn 
that which isnot grounded either on the 
Scripture, or on some reason not contrary 
to Scripture, and we are ready to give them 
our hands in token of friendly consent with 
them. 

V. But against this it may be object- 
ed, and is, That the Fathers do nothing 
more usually in their books, 


The frst asset’ than draw arguments from the 


tion endeav- a - - 
oured to be Scripture negatively in reproof 
proved by the of that which is evil; “ Scrip- 


use of taking 
arguments ne- 
ively from 
the authority 
of Seripture ; 
which kind of 


“tures teach it not, avoid it 
“therefore ;” these disputes 
with the Fathers are ordina- 
ry, neither is it hard to shew 


disputing is = 
Gelal inthe that the Prophets themselves 
Fathers. have so reasoned. Which 


arguments being sound and 
good, it should seem that it cannot bg un- 
sound or evil to hold still the same asser- 
tion against which hitherto we have dispu- 
ted. For if it stand with reason thus to ar- 
gue, “such a thing is not taught us in 
“Scripture, therefore we may not receive 
“or allow it; how should it seem unrea- 
sonable to think, that whatsoever we may 
lawfully do, the Scripture by commanding 
it must make it lawful? But how far such 
arguments do reach, it shall the better ap- 
pear by considering the matter wherein 
they have been urged. 
[3.1 First therefore this we constantly 
deny, that of so many testimonies as they 
are able to produce for the strength of ne- 


30 August. Ep. 19. [al. 82. t.ii.190. ““ Ego enim 
“ fateor caritati tue,” (he is writing to St. Jerome) 
‘solis eis Scripturarum libris, qui jam canonici 
“ appellantur, didici hune timorem honoremque 
« deferre, ut nullum eorum auctorem scribendo ali- 
‘« quid errasse firmissime eredam. Ac si aliquid in 
« eis offendero literis quod videatur contrarium ver- 
“jtati, nihil aliud, quam vel mendosum esse codi- 
“cem, vel interpretem non assecutum esse quod 
«ὁ dictum est, vel me minime intellexisse, non am- 
“bigam. Alios autem ita lego, ut quantalibet sanc- 
“titate doctrinaque prepolleant, non ideo verum 
 putem, quai ipsi ita senserunt, sed quia mihi vel 
* per illos anctores canonicos, vel probabili ratione, 
“quod a vero non abhorreat persuadere potue- 
“ runt.” 


Scripture itself appeals to Natural Light. 


ςς-ς 


201 


gative arguments, any one doth generally 
(which is the point in question) condemn 
either all opinions as false, or all actions as 
unlawful, which the Scripture teacheth us 
not. The most that can be collected out 
of them is only that in some cases a nega- 
tive argument taken from Scripture is 
strong, whereof no man endued with judg- 
ment can doubt. But doth the strength of 
some negative argument prove this kind of 
negative argument strong, by force where- 
of all things are denied which Scripture af- 
firmeth not, or all things which Scripture 
prescribeth not condemned? The question 
between us is concerning matter of action, 
what things are lawful or unlawful for men 
todo. The sentences alleged out of the 
Faihers are as peremptory and as large in 
every respect for matter of opinion as of 
action: which argueth that in truth they 
never meant any otherwise to tie the one 
than the other unto Scripture, both being 
thereunto equally tied, as far as each is re- 
quired in the same kind of necessity unto 
salvation. If therefore it be not unlawful 
to know and with full persuasion to believe 
much more than Scripture alone doth teach; 
if it be against all sense and reason to con- 
demn the knowledge of so many arts and 
sciences as are otherwise learned than in 
Holy Scripture, notwithstanding the mani- 
fest speeches of ancient Catholic Fathers, 
which seem to close up within the bosom 
thereof all manner good and lawful knowl- 
edge; wherefore should their words be 
thought more effectual to shew that we 
may not in deeds and practice, than they 
are to prove that in speculation and knowl- 
edge we ought not to go any farther than 
the Scripture? Which Scripture being 
given to teach matters of belief no less than 
of action, the Fathers must needs be and 
are even as plain against credit besides the 
relation, as against practice without the in- 
junction of the Scripture. 

[3.1 St. Augustine hath said 31, “ Wheth- 
“er it be question of Christ, or whether it 
“be question of his Church, or of what 
“thing so ever the question be ; I say no 
“if we, but if an angel from heaven shal 
“tell us any thing beside that you have re- 
“ceived in the Scripture under the Law 
“and the Gospel, let him be accursed **.” 


31 Aug. cont. Liter. Petil. lib. iii. c. 6. [t. ix. 301. 
“ Sive de Christo, sive de ejus Ecclesia, sive de 
“ quacunque alia re que pertinet ad fidem vitam- 
que yestram,—non dicam nos, nequaquam com- 
 parandi ei qui dixit, ‘ Licet si nos,’ sed emnino 
* quod secutus adjecit,—Si angelus de ecelo yobis 
“annunciayerit preter quam quod in Seripturis 
“Jegalibus et evangelicis accepistis, anathema 
“ sit.” 

32 A C. 1. ii. p. 80.“ Augustine saith, Whether 
“ἀξ be question of Christ, or whether it be question 
“of his Church, &c. And lest the answerer should 
‘restrain the general saying of Augustine unto the: 


202 


The Fathers’ use of negative Argumenis from Scripture . 


[Book IL 


In like sort Tertullian 38, “We may not j prian 35, “ The Christian Religion shall find, 
“ give ourselves this liberty to bring in any | “ that out of this Scripture rules of all doc- 
“thing of our will, nor choose any thing | “trines have sprung, and that from hence 


“that other men bring in of their will; we 
“have the Apostles themselves for authors, 
“which themselves brought nothing of their 
* own will, but the discipline which they re- 
“ceived of Christ they delivered faithfully 
“unto the people.” In which place the 
name of Discipline importeth not as they 
who allege it would fain have it construed, 
but as any man who noteth the circum- 
stance of ithe place and the occasion of ut- 
tering the words will easily acknowledge, 
even the selfsame thing it signifieth which 
the name of Doctrine doth, and as well 
might the one as the other there have been 
used. To help them farther, doth not St. 
Jerome 3: after the selfsame manner dis- 
pute, “We believe it not, because we read 
“it not?” Yea, “We ought not so much 
“as to know the things which the Book of 
“the Law containeth not,” saith St. Hilary. 
Shall we hereupon then conclude, that we 
may not take knowledge of or give credit 
unto any thing, which sense or experience 
or repert or art doth propose, unless we find 
the same in Scripture? No; it is too plain 
that so far to extend their speeches is to 
wrest them against their true intent and 
meaning. To urge any thing upon the 
Church, requiring thereunto that religious 
assent of Christian belief, wherewith the 
words of the holy prophets are received ; to 
urge any thing as part of that supernatural 
and celestially revealed truth which God 
hath taught, and not to shew it in Serip- 
ture; this did the ancient Fathers evermore 
think unlawful, impious, execrable. And 
thus, as their speeches were meant, so by 
us they inust be restrained. 

[4.] As for those alleged words of Cy- 


“ Doctrine of the Gospel, so that he would thereby 
“ shut out the Discipline ;’ [Here T. C. alleges 
the passage ascribed to St. Cypnan, quoted by 
Hooker in the next note ;] “even Tertullian him- 
“ self, before he was imbrued with the heresy of 
“ Montanus, giveth testimony unto the discipline in 
“these words, We may not give ourselves,’ &c.” 

33 Tertull. de Prescript. [¢. 6. ‘ Nobis vero 
“ nihil ex nostro arbitrio inducere licet, sed nec 
‘eligere quod aliquis de arbitrio suo induxerit. 
“ Apostolos Domini habemus auctores, qui nec ipsi 
“ quicquam ex suo arbitrio, quod inducerent, ele- 
“ gerunt: sed acceptam a Christo disciplinam fi- 
“ deliter nationibus adsignaverunt.”] 

34 Hieron. contra Helvid. [ Ut hee que seripta 
“ sunt non negamus, ita ea que non sunt scripta re- 
“nuimus. Natum Deum esse de virgine credi- 
“ mus, quia legimus: Mariam nupsisse post partum 
“non credimus, guia non legimus.” t. 11. 13.) Hilar. 
in Ps. exxxii. [§. 6. pag. 463. Que libro legis 
“non continentur, ea nec nosse debemus.” He 
is speaking of an apocryphal tradition, that the 
angels supposed by some to be mentioned in Gene- 
sis vi. 1, 4, used to haunt Mount Hermon espe- 
cially.] 


“doth spring and hither doth return what- 
“soever the ecclesiastical discipline doth 
“contain:” surely this place would never 
have been brought forth in this cause, if it 
had been but once read over in the author 
himself out of whom it is cited. For the 
words are uttered concerning that one prin- 
cipal commandment of love ; in the honour 
whereof he speaketh after this sort 36: 
“Surely this commandment containeth the 
“Taw and the Prophets, and in this one 
“word is the abridgment of all the volumes 
“of Scripture: this nature and reason and 
“the authority of thy word, O Lord, doth 
“proclaim ; this we have heard out of thy 
“mouth; herein the perfection of all reli- 
“sion doth consist. This is the first com- 
“mandment and the last: this being writ- 


| “ten in the Book of Life is (as it were) an 


“everlasting lesson both to Men and An- 
“gels. Let Christian religion read this one 
“word, and meditate upon this command- 
“ment, and out of this Scripture it shall 
“find the rules of all learning to nave 
‘sprung, and from hence to have risen and 
“hither to return whatsoever the ecclesias- 
“tical discipline containeth, and that in all 
“things it is vain and bootless which chari- 
“ty confirmeth not.” Was this a sentence 
(trow you) of so great force to prove that 
Scripture is the only rule of all the actions 
of men? Might they not hereby even as 
well prove, that one cormmandment of Scrip- 
ture is the only rule of all things, and so ex- 
clude the rest of the Scripture, as now they 
do all means beside Scripture? But thus 
it fareth, when too much desire of contra- 


35 « Tet him hear what Cyprian saith, The Chris- 
“tian religion (saith he) shall find, that,” &e. 
T. C.1. ii. p. 80. 

86 ἐς Vere hoe mandatum legem complectitur et 
“ prophetas et in hoc verbo omnium Scripturarum 
“ἐ volumina coarctantur. Hoe natura, hoc ratio, hoe, 
“ Domine, verbi tui clamat auctoritas, hoe ex ore tuo 
“ audivimus, hic invenit consummationem omnis 
“religio. Primum est hoe mandatum et ultimum, 
“hoe in libro vite conscriptum indeficientem et 
“hominibus et angelis exhibet lectionem. Legat 
“hoe unum yerbuin et in hoc mandato meditetur 
“ Christiana religio, ct inveniet ex hac Senptura 
“omnium doctrinarum regulas emanasse, et hine 
“ nasci et hue reverti quicquid ecclesiastica conti- 
“net disciplina, et in omnibus irritum esse et fn- 
*volum quicquid dilectio non confirmat.” [Ar- 
nold. Carnotens. de Baptismo Christi, ad cale. ὅδ, 
Cyprian. ed. Fell. page 33. Udall in his Demon~ 
stration of Discipline having quoted the same pas- 
sage, Sutcliffe, Remonstrance to the Demonstration, 
p. 17, meetsit with the following? which occurs just 
before in the same tract : ‘* Magister bone, libenter tz 
“ audio, et cum adversaris mihi, etiam in plagis οὗ 
“ doloribus intelligo disciplinam, nec latet ine, ie do- 
“ cente, ad siccandas corruptionum mearnm putred- 
“« ines prodesse cauterium, et mundare cicatrices vé~ 


" 


Ch. ν. 5, 6.] 


diction causeth our speech rather to pass 
by number than to stay for weight. 

[5.] Well, but Tertullian doth in this 
zase speak yet more plainly 57: “The Scrip- 
“ture,” saith he, “ denieth what it noteth 
“ not;” which are indeed the words of Ter- 
tullian’. But what? the Scripiure reck- 
oneth up the kings of Israel, and amongst 
those kings David; the Scripture reckoneth 
up the sons of David, and amongst those 
sons Solomon. To prove that amongst the 
kings of Israel there was no David but only 
one, πὸ Solomon but one in the sons of 
David; Tertullian’s argument will ΠΕ 
prove. For inasmuch as the Scripture did 
propose to reckon up all, if there were more 
it would have named them. In this case 
“the Scripture doth deny the thing it no- 
“teth not.” Howbeit I could not but think 
that man to do me some piece of manifest 
injury, which would hereby fasten upon me 
a general opinion, as if I did think the Scrip- 
ture to deny tbe very reign of King Henry 
the Eighth, because it no where noteth that 
any such King did reign. Tertullian’s 
speech is probable concerning such matter 
as he there speaketh of. “ There was,” 
saith Tertullian, “no second Lamech like 
“to him that had two wives; the Scripture 
“ denieth what it noteth not.” As therefore 
it noteth one such to have been in that age 
of the world; so had there been more, it 
would by likelihoed as well have noted 
many as one. What infer we now here- 

on? “There was no second Lamech; 
the Scripture denieth what it noteth not.” 
Were it consonant unto reason to divorce 
these two sentences, the former of which 
doth shew how the latter is restrained, and 
not marking the former to conclude by the 


latter of them, that simply whatsoever any | 


man at this day doth think true is by the 
Scripture denied, unless it be there affirmed 
to be true? I wonder that a cause so weak 
and feeble hath been so much persisted in. 

[6.1 But to come unto those their sen- 
tences wherein matters of action are more 
apparently touched: the name of Tertul- 
lian is as before so here again pretended *; 


“ teres salem discipline tue, Evangelio tuomedente 
“infusum...... You see, that which he first called 
* Doctrine, he after, ἐξηγητικῶς, called Discipline.” 

37 Tertull. lib. de Monog. [c. 4. “ Semel vim 
‘passa institutio Dei per Lamechum, constitit 
‘postea in finem usque gentis illius. Secur%fus 
“‘Lamech nullus extitit, qaomodo duabus marita- 
“tus. Negat Sériptura quod non notat.” p. 671.] 

38 « And in another place Tertullian saith, That 
“the Scripture denieth that which it noteth not.” 
T.C. 1. ii. p. 81. 

89 Τ᾽, C. |. ii. p. 80. “And that in indifferent 
“things it is not enough that, they be not against 
“ the word, but that they be according to the word, 
“it may appear by other places, where he saith, 
«<«That whatsoever pleaseth not the Lord, dis- 
* pleasecth him, and with hurt is received,’ ” lib. ii. 

Uxorem. 


Cyprian and Tertullian wrongly alleged. 


203 


who writing unto his wife two books, and 
exhorting her in the one to live a widow, in 
case God before her should take him unto 
his merey; and in the other, if she did 
marry yet not to join herself to an infidel, 
as in those times some widows Christian 
had done for the advancement of their es- 
tate in this present world, he urgeth very 
earnestly St. Paul’s words, “ only in the 
Lord #°:” whereupon he demandeth of them 
that think they may do the contrary, what 
Scripture they can shew where God hath 
dispensed and granted license to do against 
that which the blessed Apostle so strictly 
doth enjoin: and because in defence it 
might perhaps be replied, “ Seeing God 
* doth will that couples which are married 
“when both are infidels, if either party 
“chance to be after converted unto Chiris- 
“ tianity, this should not make separation 
ἐξ between them, as long as the unconverted 
“ was willing to retain the other on whom 
“the grace of Christ had shined; where- 
“fore then should that let the making of 
ἐξ marriage, which doth not dissolve mar- 
“riage being made?” after great reasons 
shewed why God doth in converts being 
married allow continuance with infidels, and 
yet disallow that the faithful when they are 
free should enter into bonds of wedlock 
with such, concludeth in the end concerning 
those women thatso marry, “They that 
“please not the Lord do even thereby of- 
“fend the Lord; they do even thefeby 
“ throw themselves into evil 4!;” that is to 
say, while they please him not by marry- 
ing in him, they do that whereby they 
incur his displeasure ; they make an offer of 
themselves into the service of that enemy 
with whose servanis they link themselves in 
so neara bond. What one syllable is there 
in all this prejudicial any way to that which 
we hold? For the words of Tertullian as 
they are by them alleged are two ways 
misunderstood; both in the former part, 
where that is extended generally to “all 
things” in the neuter gender, which he 
speaketh in the feminine gender of women’s 


401 Cor. vii. 39. Ad Uxor. 1. ii c. 2. [Cum dicit, 
“ Tantum in Domino, jam non suadet, sed excerte 
“jubet....Igitur cum quedam istis diebus nuptias 
“suas de Ecclesia tolleret, id est, Gentili conjun- 
“ geretur ; idque ab aliis retro factum recordarer ; 
“miratus aut ipsarum petulantiam, aut consilia- 
“yjiorum prevaricationem, quod nulla Scriptura 
“ejus facti licentiam proferrent, ‘ Nunquid,’ in- 
“ quam, ‘de illo capitulo sibi blandiuntur, prime 
“ad Corinthios, ubi scriptnm est, Siquis frater in- 
“fidelem habet uxorem, et illa matrimonio con- 
“sentit, ne dimittat eam,’ &c. Hane monitionem 
 forsan fidelibus injunctis simpliciter intelligen- 
“dam putent, (etiam infidelibus nubere licere,) qui 
“ita interpretantur.” p. 198.] : 

41 « Que Domino non placent, utique Dominum 
‘offendunt, utique Malo se inferunt.” ['Tertull. 
ad Uxor. lib. ii. ο. 7.] 


204. Occasion of the Book de Corona Militis. 


persons; and in the latter, where “ received 
“ with hurt” is put instead of “ wilful incur- 
“ ring that which is evil.” And so in sum 
Tertullian doth neither mean nor say as is 
pretended, “ Whatsoever pleaseth not the 
“ Lord displeaseth him, and with hurt is re- 
“ ceived ;” but, “ Those women that please 
“not the Lord” by their kind of marrying 
“ do even thereby offend the Lord, they do 
“ even thereby throw themselves into evil.” 

[7.] Somewhat more show there is in a 
second place of Tertullian, which notwith- 
standing when we have examined it will 
be found as the rest are ἢ The Roman 
emperor’s custom was at certain solemn 
times to bestow on his soldiers a donative ; 
which donative they received wearing gar- 
lands upon their heads. There were in 
the time of the emperors Severus and An- 
toninus #2 many who being soldiers had 
been converted unto Christ, and notwith- 
standing continued still in that military 
course of life. In which number, one man 
there was amongst ail the rest, who at such 
atime coming to the tribune of the army 
to receive his donative, came but with a 
garland in his hand, and not in such sort as 
others did. The tribune offended hereat 
demandeth what this great singularity 
should mean. To whom the soldier, Chris- 
tianus sum, “Lama Christian.” Many there 
were so besides him which yet did other- 
wise at that time ; whereupon grew a ques- 
tion, whether a Christian soldier might here- 
in do as the unchristian did, and wear as 
they wore. Many of them which were very 
sound in Christian belief did rather com- 
mend the zeal of this man than approve his 
action. 

Tertullian was at the same time a Mon- 
tanist, and an enemy unto the Church for 
condemning that prophetical spirit which 
Montanus and his followers did boast they 
had received, as if in them Christ had per- 
formed his last promise; asif to them he 


42 T.C. J. i. p. 81. “ And to come yet nearer, 
“‘ where he disputeth against the wearing of crown 
“ or garland, (which is indifferent of itself,) to those 
“ which objecting asked, where the Scripture saith 
“that aman might not wear a crown, he answereth 
“‘ by asking, where the Scripture saith that they 
“may wear. And unto them replying that ‘itis 
“permitted which is not forbidden,’ he answereth 
“that ‘it is forbidden which is not permitted’ 
“ Whereby appeareth that the argument of the Serip- 
“tures negatively holdeth not only in the doctrine 
“ and ecclesiastical discipline, but even in matters 
“arbitrary, and variable by the advice of the 
“Church. Where it is not enough that they be 
“ not forbidden, unless there be some word which 
“doth permit the use of them; it is not enough 
“that the Scripture speaketh not against them, 
“unless it speak for them; and finally, where it 
“ displeaseth the Lord which pleaseth him not: 
“ we (one! must of necessity have the word of his 
“mouth to declare his pleasure.” 

43 [Caracalla.] 


[Book Il. 


had sent the Spirit that should be their 
perfecter and final instructor in the myste- 
ries of Christian truth. Which exulcera- 
tion of mind made him apt to take all oc- 
casions of contradiction. Wherefore in hon- 
our of that action, and to gall their minds 
who did not so much commend it, he wrote 
his book De Corona Militis, not dissembling 
the stomach wherewith he wrote it. For 
first, the man he commendeth as “ one more 
“ constant than the rest of his brethren, who 
“presumed,” saith he, “that they might 
“ well enough serve two Lords ‘4. After- 
wards choler somewhat more rising with 
him, he addeth, “It doth even remain that 
“they should also devise how to rid them- 
“selves of his martyrdoms, towards the 
“prophecies of whose Holy Spirit they 
“ have already shewed their disdain. They 
“ mutter that their good and long peace is 
“nowin hazard. I doubt not but some of 
“ them send the Scriptures before, truss up 
“bag and baggage, make themselves in ἃ 
“readiness that they may fly from city to 
“city. For that is the only point of the 
“ Gospel which they are careful not to for- 
“get. I know even their pastors very well 
“ what men they are; in peace, lions, harts 
“ in time of trouble and fear #.” Now these 
men, said Tertullian, “ they must be an- 
“swered where we do find it written in 
“ Scripture that a Christian man may not 
“ wear a garland 4°.” 

And as men’s speeches uttered in heat 
of distempered aflection have oftentimes 
much more eagerness than weight, so he 
that shall mark the proofs alleged and the 
answers to things objected in that book will 
now and then perhaps espy the like imbe- 
cility. Such is that argument whereby 


they that wore on their heads garlands are, 


charged as transgressors of nature’s law *7, 


44 Tert. de Coron. Milit. c. 1. [‘* Dei miles ο- 
“teris constantior fratribus, qui se duobus domin- 
“js servire non posse pressumpserat, solus libero 
“ capite, coronamento in manu otioso.” 'Theread- 
ing before Pamelius was “ servire posse preesump- 
“© serant.”’] 

45 [« Plane superest ut etiam martyria recusare 
“‘meditentur, qui prophetias ejusdem Sp. Sancti 
“‘respuerunt. Mussitant denique tam bonam et 
*‘]ongam sibi pacem periclitari. Nee dubito quos- 
«dam Scripturas emigrare, sarcinas expedire, fu- 
“oe accingi de civitate in civitatem. Nullam 
“enim aliam Evangelii memoriam curant. Novi 
“et pastores eorum in pace leones, in preelio cer- 
“ vos.” p. 205.] 

46 [“ Quatenus illud opponunt, Ubi autem pro- 
“ hibemur coronari? hane magis localem substan- 
“tiam cause presentis aggrediar.” ibid.] 

47 [Ibid.c. 5.‘ In capite quis sapor floris? quis 
“ corone sensus, nisi vinculi tantum? quia neque 
* color cernitur, neque odor ducitur, nec teneritas 
“commendatur. Tam contra naturam est florem 
“ capite sectari, quam cibum aure, quam sonum 
“are. Omne autem quod contra naturam est 


-|  monstri meretur notam penes omnes, penes Dos 


Ch. v. 7.] 


and guilty of sacrilege against God the 
Lord of nature, inasmuch as flowers in such 
sort worn can neither be smelt nor seen well 
by those that wear them ; and God made 
flowers sweet and beautiful, that being 
seen and smelt unto they might so delight. 
Neither doth Tertullian bewray this weak- 
ness in striking only, but also in repelling 
their strokes with whom he contendeth. 
They ask, saith he, “What Scripture is 
“there which doth teach that we should 
“not be crowned? And what Scripture 
“ is there which doth teach that we should ? 
“ For in requiring on the contrary part the 
“aid of Scripture, they do give sentence 
“beforehand that their part ought also by 
“Scripture to be aided 45.) Which an- 
swer is of no great force. There is no ne- 
cessity, that if I confess I ought not to do 
that which the Scripture forbiddeth me, I 
should thereby acknowledge myself bound 
to do nothing which the Scripture com- 
mandeth me not. For many inducements 
besides Scripture may lead me to that, 
which if Scripture be against, they all give 
place and are of no value, yet otherwise are 
strong and effectual to persuade. 

Which thing himself well enough under- 
standing, and being notignorant that Scrip- 
ture in many things doth neither command 
nor forbid, but use silence ; his resolution 
in fine is, that in the church a number of 
things are strictly observed, whereof no law 
of Scripture maketh mention one way or 
other *°; that of things once received and 
confirmed by use long usage is a law suffi- 
cient; that in civil affairs, when there is no 
other law, custom itself doth stand for law δῦ; 
that inasmuch as law doth stand upon rea- 
son, to allege reason serveth as well as to 


“ vero etiam elogium sacrilegii, in Deum nature 
« Dominum et auctorem.”} 

48 [fbid. c. 2. “ Facile est statim exigere, ubi 
“ scriptum sit, ne coronemur? At enim ubi scrip- 
“tum est, ut coronemur? Expostulantes enim 
“ Scripture patrocinium in parte diversa, prejudi- 
“ cant sue quoque parti Scripture patrociniumad- 
“esse debere. Nam si ideo dicetur coronari licere, 
“ quia non prohibeat Scriptura, aque retorquebitur 
‘ideo coronari non licere, quia Scriptura non ju- 
« beat.” 

49 [Tbid. ec. 3. “Etiam in traditionis obtentu 
“exigenda est, inquis, auctoritas scripta. Ergo 
« queramus an et traditio non scripta non debeat 
“recipi? Plane negabimus recipiendam, si nulla 
“exempla prejudicent aliarum observationum, 
*‘quas sine ullius Scripture instrumento, solius 
τε traditionis titulo, exinde consuetudinis patrocinio 
“ yindicamus.” He then instances in the customs 
of interrogatories in baptism, of trine immersion, 
and several other Church usages.] 

50 (Ibid. c. 4. “ His igitur exemplis renuncia- 
“tum erit, posse etiam non scriptam traditionem 
‘in observatione defendi, confirmatam consuetu- 
“ dine ....Consuetudo autem etiam in civilibus 
“ rebus pro lege suscipitur, cum deficit lex.”] 


Tertullian a Maintainer of Church Customs. 


205 


| cite Scripture δ᾽ ; that whatsoever is reason- 
able, the same is lawful whosoever is author 
of it; that the authority of custom is great © ; 
finally, that the custom of Christians was 
then and had been a long time not to wear 
garlands, and therefore that undoubtedly 
they did offend who presemed to vioiate 
such a custom by not observing that thing, 
the very inveterate observation whereof was 
a law sufficient to bind all men to observe 
it, unless they could shew some higher law, 
some law of Scripture to the contrary 53. 
This presupposed, it may stand then very 
well with strength and soundness of reason, 
even thus to answer, “ Whereas they ask 
“what Scripture forbiddeth them to wear a 
“ garland ; we are in this case rather to de- 
“mand what Scripture commandeth them. 
“They cannot here allege that it is permit- 
| 

ἢ 


“ted which is not forbidden them : no, that 
“is forbidden them which is not permitted.” 
For long-received custom forbidding them 
to do as they did, (if so be it did forbid 
them,) there was no excuse in the world to 
justify their act, unless in the Scripture 
they could shew some law, that did license 
them thus to break a received custom. 
Now whereas in all the books of Tertulli- 
ian besides there is not so much found as in 
i that one, to prove not only that we may do 
‘ but that we ought to do sundry things which 
the Scripture commandeth not; out of that 
; very book these sentences are brought to 
make us believe that Tertullian was of a 
clean contrary mind. We cannot therefore 
hereupon yield ; we cannot grant, that here- 
by is made manifest the argument of Scrip- 
τος negatively to be of force, not only in 
doctrine and ecclesiastical discipline, but 
even in matters arbitrary. For Tertullian 
doth plainly hold even in that book, that nei- 
ther the matter which he entreateth of was 
arbitrary but necessary, inasmuch as the re- 


51 (Ibid. “ Nec differt, Scriptura an rati one con- 
 sistat, quando et legem ratio commendet. Porro 
τς si Jex ratione constat, lex erit omne quod jam ra- 
“ tione constiterit α quocunque productum.” } 

52 (Ibid. “Hance (rationem divinam) nune ex- 
“postula, salvo traditionis respectu, quocunque 

| « traditore censetur : nec auctorem respicias, sed 
 auctoritatem: et inprimis consuetudinis ipsius, 
“ que propterea colenda est, ne non sit rationis in- 
torpres, ut si hanc Deus dederit, tune diseas, 
* curnam observanda sit tibi consuetudo.”] 

58 (Ibid. c. 3. “ Neminem dico fidelium coron- 
‘am capite nosse alias, extra tempus tentationis 
“‘ejusmodi. Omnes ita observant a catechumenis 
* usque ad confessores et martyres, vel negatores. 
« Viderint, unde auctoritas moris, de qua cum 
“ maxime queritur. Porrocum queritur cur quid 
* observetur, observari interim constat. Ergo nec 
τὸ nullum nec incertum videri potest delictum, quod 
* committitur in observationem suo jam nomine 
“ vindicandam, et satis auctoratam consensus pa- 
* trocinio.” and ¢e. 3. “ Habentes observationem 
“ inveteratam, que prevenicndo statum facit.”} 


200 
ceived custom of the Church did tie and 


thens did ; yea, and further also he reckon- 
eth up particularly a number of things, 
whereof he expressly concludeth, “ Harum 
“et aliarum ejusmodi disciplinarum si legem 
“expostules Scripturarum, nullam inve- 
‘'nies51;” which is as much asif he had 
said in express words, “ Many things there 
“are which concern the discipline of the 
“Church and the duties of men, which to 
“abrogate and take away the Scripture 
“negatively urged may not in any case 
“persuade us, but they must be observed, 
“yea, although no Scripture be found 
“which requireth any such thing.” Ter- 
tullian therefore undoubtedly doth not in 
this book shew himself to be of the same 
mind with them by whom his name is pre- 
tended. 

ΥΊ. 55 Butsith the sacred Scriptures them- 
selves afford oftentimes such arguments as 
The first asser- are taken from divine authori- 
tion endavow- ty both one way and other ; 
τα to Peete ὦ The Lord hath commanded, 
Scripture’s “therefore it must be;” and 
custom of dis. goain in like sort, “He hath 
puting from di- (Ὁ ip tae ds 5) 
vine authority not, therefore it must not be ; 
negatively. some certainty concerning this 
point seemeth requisite to be set down. 

God himself can neither possibly err, nor 


54 Thid. c. 4. 

55'T. C. 1. ii. p.48. “It isnot hard to shew 
* that the Prophets have reasoned negatively. As 
ἐς when in the person of the Lord the Prophet saith, 
“ Whereof I have not spoken, Jer. xix. 5. And 
“which never entered into my heart, Jer. vu. 31. 
“ And where he condemneth them because they 
‘have not asked counsel at the mouth of the Lord, 
“Tsai. xxx. 2. And it may be shewed that the 
“ same kind of argument hath been used in things 
“ which are not of the substance of salvation or 
«ς damnation, and whereof there was no command- 
« ment to the contrary, (as in the former there was. 
« Levit. xviii. 21; and xx. 3; Deut. xvii. 16.) In 
« Joshua the children of Israel are charged by the 
« Prophet that they asked not counsel at the mouth 
«of the Lord, when they entered into covenant 
«with the Gibeonites, Joshua ix. 14. And yet 
« that covenant was not made contrary unto any 
“ commandment of God. Moreover, we read that 
« when David had taken this counsel, to build a 
“temple unto the Lord, albeit the Lord had re- 
«vealed before in his word that there should be 
ἐς such a standing-place, where the ark of the cove- 
“ nant and the service should have a certain abid- 
“ ing; and albeit there was no word of God which 
“ forbade David to build the temple; yet the Lord 
“ (with commendation of his good affection and 
“ zeal he had to the advancement of his glory) con- 
“ cludeth against David’s resolution to build the 
“temple with this reason, namely, that he had giv- 
“ en no commandment of this who should build it. 
«1 Chron. xvii. 6.” [The first part of this extract, 
from ‘It is not hard” to “ Isai. xxx. 2” is from 'T. 
C.i.13, 14. The parenthesis (“As in the former...... 
ἐς Deut. xvii. 16.”) seems to be a note of Hooker's. 
The latter part from “ Moreover” is from 'T.C. 11. 49.] 


Arguments in Scripture from Divine authority negatively . 


_ lead into error. 
bind them not to wear garlands as the hea- 


[Boox II. 


For this cause his testimo- 
nies, whatsoever he affirmeth, are always 
truth and most infallible certainty 5°, 

Yea further, because the things that pro- 
ceed from him are perfect without any man- 


‘ner of defect or maim; it cannot be but that 


the w6rds of his mouth are absolute, and lack 
nothing which they should have for perfor- 
mance of that thing whereunto they tend. 
Whereupon it followeth, that the end being 
known whereunto he directeth his speech, 
the argument even negatively is evermore 
strong and forcible concerning those things 
that are apparently requisite unto the same 
end. As for example: God intending to 
set down sundry times that which in An- 
gels is most excellent, hath not any where 
spoken so highly of them as he hath of our 
Lord and Saviour Jesus Christ; therefore 
they are not in dignity equal unto him. It 
is the Apostle St. Paul’s argument 57, 

[2.1] The purpose of God was to teach 
his people, both unto whom they should of- 
fer sacrifice, and what sacrifice was to be 
offered. ‘To burn their sons in fire unto 
Baal he did not command them, he spake 
no such thing, neither came it into his 
mind ; therefore this they ought not to have 
done. Which argument the Prophet Jere- 
my useth more than once, as being so ef- 
fectual and strong, that although the thing 
he reproveth were not only not command- 
ed but forbidden them’, and that express- 
ly; yet the Prophet chooseth rather to 
charge them with the fault of making a 
law unto themselves, than with the crime 


!of transgressing a law which God hath 


made**®. For when the Lord hath once 
himself precisely set down a form of exe- 
cuting that wherein we are to serve him; 
the fault appeareth greater to do that which 
we are not, than not to do that which we 
are commanded. In this we seem to charge 
the law of God with hardness only, in that 
with foolishness ; in this we shew ourselves 
weak and unapt to be doers of his will, in 
that we take upon us to be controllers of 
his wisdom ; in this we fail to perform the 
thing which God seeth meet, convenient, 
and good, in that we presume to see what 
is meet and convenient better than God 
himself. In those actions therefore the 
whole form whereof God hath of purpose 
set down to be observed, we may not oth- 
erwise do than exactly as he hath pre- 
scribed; in such things negative arguments 
are strong. 

[3.] Again, with a negative argument 
David is pressed concerning the purpose 

56 [1 John i. 5. “God is light, and there is in 
« him no darkness at all.’ Heb. vi. 18. “ It isim- 
“ possible that God shouldtie.” Numb. xxiii. 19, 
« God is not as man that he should lie.”] 

57 [Heb. i. 5—13 ; 11. 5—8.] 

58 Levit. xvii. 21; xx. 3; Deut. xviii. 10. 

59 [See Whiteift. Defence, &c. p. 78.] 


Ch, vi. 41] 


he had to build a temple unto the Lord ; 
«“ Thus saith the Lord, Thou shalt not build 
“me a house to dwell in. Wheresoever 1 
“have walked with all Israel, spake I one 
“ word to any of the judges of Israel, whom 
ΚΤ commanded to feed my people, saying, 
“ Why have ye not built me an house ° ?” 
The Jews urged with a negative argument 
touching the aid which they sought at the 
hands of the King of Egypt; “ Woe to 
“those rebellious children, saith the Lord, 
“which walk forth to go down into Egypt, | 
“and have not asked counsel at my mouth ; 
“+o strengthen themselves with the strength 
“of Pharaoh®.” Finally, the league of 
Joshua with the Gibeonites is likewise with 
a negative argument touched. It was not 
as it snould be: and why? the Lord gave 
them not that advice; “ They sought not 
counsel at the mouth of the Lord 53," 

By the virtue of which examples if any 
man shall suppose the force of negative ar- 
guments approved, when they are taken 
from Scripture in such sort as we in this 
question are pressed therewith, they great- 
ly deceive themselves. For unto which of 
all these was it said that they had done | 
amiss, in purposing to do or in doing any 
thing at all which “the Scripture” com- 
manded them not? Our question is, 
Whether all be sin which is done without 
direction by Scripture, and not, Whether 
the Israelites did at any time amiss by fol- 
lowing their own minds without asking 
counsel of Ged. No, it was that people’s 
singular privilege, a favour which God 
vouchsafed them above the rest of the 
world, that in the affairs of their- estate 
which were not determinable one way or 
other by the Scriptre, himself gave them 
extraordinarily direction and counsel as oft 
as they sought it at his hands. Thus God 
did first by speech unto Moses, after by 
Urim and Thummim unto priests, lastly 
by dreams and visions unto prophets, from 
whom in such cases they were to receive 
the answer of God. 

Concerning Joshua therefore, thus spake 
the Lord unto Moses, saying, “He shail 
“stand before Eleazar the priest, who shall 
“ask counsel for him by the judgment of 
“Urim before the Lord®*; whereof had 
Joshua been mindful, the fraud of the Gibe- 
onites could not so smoothly have passed 
unespied till there was no help. 

The Jews had prophets to have resolved 
them from the mouth of God himself wheth- 
er Egyptian aids should profit them, yea 
or no; but they thought themselves wise 
enough, and him unworthy to be of their 
counsel. In this respect therefore was their 
reproof though sharp yet just, albeit there 
had been no charge precisely given them 
that they should always take heed of Egypt. | 


60 1 Chron. xvii. 6. 62 Josh. ix. 14. 
61 Jsaiah xxx. 1, 2. 63 Numb. xxvii. 21. 


Instances of their Use and Limitation. 


207 


But as for David, to think that he did 
evil in determining to build God a temple, 
because there was in Scripture no com- 
mandment that he should build it, were 
very injurious: the purpose of his heart 
was religious and godly, the act most 
worthy of honour and renown: neither 
could Nathan choose but admire his virtu- 
ous intent, exhort him to go forward, and 
beseech God to prosper him therein %4 
But God saw the endless troubles which 
David should be subject unto during the 
whole time of his regiment, and therefore 
gave charge to defer so good a work till 
the days of tranquillity and peace, wherein 
it might without interruption be performed. 
David supposed that it could not stand 
with the duty which he owed unto God, ts 
set himself in a house of cedar-trees, and 
to behold the ark of the Lord’s covenant 
unsettled. This opinion the Lord abateth, 
by causing Nathan to shew him plainly, 
that it should be no more imputed unto him 
for a fault than it had been unto the Judges 
of Israel before him, his case being the 
same which theirs was, their times not 
more unquiet than his, not more unfit for 
such an action 

Wherefore concerning the force of nega- 
tive arguments so taken from the authority 
of Scripture as by us they are denied, 
there is in all this less than nothing. 

[4.1 And touching that which unto this 
purpose is borrowed from the controversy 
sometime handled between M. Harding °° 
and the worthiest divine that Christendom 
hath bred for the space of scme hundreds 
of years ὅδ, who being brought up together 


64 1 Chron. xvii. 2. 

6 T. C. 1. ii. p. 50. “ M. Harding reproacheth 
“the Bishop of Salisbury with this kind of reason- 
“ing; unto whom the Bishop answereth, ‘ The 
“ argument of authority negatively is taken to be 
“good, whensoever proof is taken of God’s word: 
“and is used not only by us, but also by many of 
“the Catholic Fathers.’ A little after he sheweth 
« the reason why the argument of avthonty of the 
“ Scripture negatively is good; namely, ‘ For that 
“ the word of God is perfect.’ In another place unto 
«Μ. Harding casting him in the teeth with nega- 
“ tive arguments, he allegeth places out of Irene- 
‘us, Chrysostom, Leo, which reasoned negatively 
“of the authority of the Scriptures. The places 
“ which he allegeth be very full and plain in gene- 
“ality, without any such restraints as the an- 
“ swerer imagineth: as they are there to be seen.” 

66 [Vaghan in his life of Dr. Thos. Jackson, pre- 
fixed to his (Jackson’s) works, p. 8, says of him, 
«J shall willingly associate him to those other 
“‘ worthies, his predecessors in the same college, 
“(all living at the same time:) to the invaluable 
“ Bishop Jewel, Theologorum quos orbis Christi- 
“anus per aliquot annorum centenarios produxit 
“ maximo: as grave Bishop Goodwin hath de- 
“scribed him. ‘To the famous Mr. Hooker, who 
“for his solid writings was sirnamed, The Judi- 
* cious, and entitled by the same, Theologorum Oz- 
« onium; ‘The Oxford of Divines:’ as one calls 


208 


in one University 57, it fell out in them 
which was spoken of two others, “ They 
“Jearned in the same that which in contrary 
“camps they did practice °° :” of these two 
the one objecting that with us arguments 
taken from authority negatively are over 
common, the Bishop’s answer hereunto is, 
that “6? This kind of argument is thought 
“to be good, whensoever proof is taken of 
“ God’s word ; and is used not only by us, 
“but also by St. Paul, and by many of the 
“Catholic Fathers. St. Paul saith, God 
“said not unto Abraham, ‘In thy seeds all 
“the nations of the earth shall be blessed ? 
“but, ‘In thy seed, which is Christ ;) and 
“thereof he thought he made a good argu- 
“ment 7. Likewise, saith Origen, ‘The 
“Dread which the Lord gave unto his dis- 
“ciples, saying unto them, Take and eat, 
“he deferred not, nor commanded to be re- 
“served till the next day”. Such argu- 
“ments Origen and other learned Fathers 
“thought to stand for good, whatsoever 
“musliking Master Harding hath found in 
“them. This kind of proof is thought to 
“hold in God’s commandments, for that 
“they be full and perfect: and God hath 
“specially charged us, that we should nei- 
“ther put to them nor take from them ; and 
“therefore it seemeth good unto them that 
“have learned of Christ, Unus est magister 
“ester, Christus”, and have heard the 
“voice of God the Father from heaven, 
“ Ipsum audite™. But unto them that add 
“10 the word of God what them listeth, and 
“make God’s will subject unto their will, 
* and break God’s commandments for their 
“ own tradition’s sake, unto them it seem- 
“ eth not good.” 

Again, the English Apology alleging 
the example of the Greeks, how they have 
neither private masses, nor mangled sacra- 
ments, nor purgatories, nor pardons ; it 
pleaseth Master Harding to jest out the 


« Athens, ‘ The Greece of Greece itself. To the 
“earned Dr. Reinolds, who managed the govern- 
“ ment of the same college with the like care, hon- 
“or and integrity, although not with the same aus- 
“ terities” as Dr. Jackson. Bishop Goodwin bor- 
rowed the expression referred to (De Preesul. Ang]. 
p- 354, ed. 1743,) from Hooker; and adds con- 
‘cerning him, that he was “a magno Theologo 
“ Literarum Oxonium appellatus.” | 

67 [According to Camden, they were bred in the 
same grammar school also. ‘“ Out of this town’s 
school” (he is speaking of Barnstaple) “ there 
‘issued two right learned men and most renowned 
« divines, John Jewell Bishop of Sarisbury, and 'T. 
“ Hardinge.” Britannia transl. by Holland, p. 208. 

68 Vell. Patere. “ Jugurtha ac Marius sub eodem 
“ Africano militantes, in iisdem castris didicere 
“ que postea in contrariis facerent.” []. i. ο. 9.] 

69 [Reply to M. Harding’s Answer.] Art. i. Di- 
vis. 29. [p. 51, ed. 1611.] 

70 Gal. iii. 16. 

71 Orig. in Levit. Hom. 5. [t. ἢ. 211. ed. Bened.] 

72 Matt. xiii. 8. 10. 73 Matt. xvii. 5. 


Negative Argument from Divine authority, 


[Boox II. 


matter, to use the help of his wits where 
strength of truth failed him, and to answer 
with scoflfing at negatives. The Bishop’s 
defence in this case is™4, “The ancient 
“Jearned Fathers having to deal with im- 
“pudent heretics, that in defence of their 
“errors avouched the judgment of all the 
“old bishops and doctors that had been be- 
“fore them, and the general consent of the 
“primitive and whole universal Church 
“and that with as good regard of truth and 
“as faithfully as you do now; the better to 
“discover the shameless boldness and na- 
“kedness of their doctrine, were oftentimes 
“likewise forced to use the negative, and so 
“to drive the same heretics, as we do you, 
“to prove their affirmatives, which thing to 
“do it was never possible. The ancient 
“father Ireneus thus stayed himself, as we 
“ do, by the negative 7, ‘Hoc neque Proph- 
“eta predicaverunt, neque Dominus do- 
“cuit, neque Apostoli tradiderunt ;’ ‘ This 
“thing neither did the Prophets publish, 
“nor our Lord teach, nor the Apostles de- 
“liver” By a like negative Chrysostom 
“saith 7, ‘This tree neither Paul planted, 
“nor Apollos watered, nor God increased.’ 
“Tn like sort Leo saith 77, ‘ What needeth it 
“to believe that thing that neither the Law 
“hath taught, nor the Prophets have spo- 
“ken, nor the Gospel hath preached, nor 
“the Apostles have delivered? And 
“again, ‘How are the new devices 
“ brought in that our Fathers never knew ? 
“St. Augustine, having reckoned up a 
“ great number of the Bishops of Rome, by 
“a general negative saith thus 7; ‘In all 
“this order of succession of bishops there is 
“not one bishop found that was a Donatist.’ 
“St. Gregory being himself a Bishop of 
“Rome, and writing against the title of 
“ Universal Bishop, saith thus 8°, ‘None of 
“all my predecessors ever consented to use 
“this ungodly title ; no Bishop of Rome 
“ever took upon him this name of singular- 
“ity.” By such negatives, M. Harding, we 


74 Defens. par. v. cap. 15, divis. 1. 

75 Lib. i. cap. 1. 

76 De incomp. nat. Dei, Hom. 3. t. vi. 403. 
[‘« Hane arborem non Paulus plantavit, non Apol- 
“Jos rigavit, non Deus auxit.’”’] 

77 Epist. xciii. c. 12. [p. 167, ed. Paris, 1639. 
“Qnid opus est in cor admittere quod lex non 
“ docuit,quod prophetia non cecinit, quod Evangelii 
“ veritas non praedicavit, quod Apostolica doctrina 
“non tradidit ?”"] 

78 Epist. xevil. ο. 5. [“ Quomodo......nova in- 
“ ducuntur, que nostri nunquam sensere majo- 
“res?” Quoted by Κα. Leo from S. Ambrose, de 
Incarn. Dom. ο. 6.] 

79 Epist. οἶχν. [al. 53.t. i. 121.“ In hoc ordine 
“successionis nullus Donatista episcopus inveni- 
“furs 

80 Lib. iv. Ep. 32. [“ Nemo decessoruam meorum 
“hoc tam profano vocabulo uti consensit: nullus 
“ Romanorum Pontificum hoe singularitatis nomen 
“ assumpsit.”] 


Ch. vii. 1.] 


“reprove the vanity and novelty of your re- 
“ligion ; we tell you, none of’ the catholic 
“ancient learned Fathers either Greek or 
“Latin, ever used either your private mass, 


“or your half communion, or your barba- | 


“rous unknown prayers. Paul never plant- 
“ed them, Apollos never watered them, 
“God never increased them ; they are of 
* yourselves, they are not of God.” 

In all this there is not a syllable which 
any way crosseth us. For concerning ar- 
guments negative even taken from human 
authority, they are here proved to be in 
some cases very strong and forcible. They 
are not in our estimation idle reproofs, when 
the authors of needless innovations are op- 
posed with such negatives as that of Leo, 
“How are these new devices brought in 
“which our Fathers never knew 2?” When 
their grave and reverend superiors do reck- 
on up unto them as Augustine did unto the 
Donatists, large catalogues of Fathers won- 
dered at for their wisdom, piety, and learn- 
ing *!, amongst whom for so many ages he- 
fore us no one did ever so think of the 
Church’s affairs as now the world doth be- 
gin to be persuaded; surely by us they are 
not taught to take exception hereat, because 
such arguments are negative. Much less 
when the like are taken from the sacred au- 
thority of Scripture, if the matter itself do 
bear them. For in truth the question is not, 
whether an argument from Scripture nega- 
tively may be good, but whether it be so 
generally good, that in all actions men may 
urge it. The Fathers I grant do use very 
general and large terms, even as Hiero the 

king did in speaking of Archimedes, “ From 
“henceforward whatsoever Archimedes 
“speaketh, it must be believed.” His 
Meaning was not that Archimedes could 


81 [S. Aug. Ep. 53. (al. 165.) ὁ. 2. “ Si ordo epis- 
© coporum sibi succedentium considerandus est, 
* quanto certius et vere salubriter ab ipso Petro 
“ numeramus, cui totius Ecclesie figuram gerenti 
“Dominus ait, ‘Super hance petram edificabo 
* Ecclesiam meam, et porte inferorum non vincent 
eam.’ Petro enim successit Linus; Lino, Cle- 
“mens ; Clementi, Anacletus; Anacleto, Evaris- 
“tus; Evaristo, Alexander; Alexandro, Sixtus; 
* Sixto, Telesphorus; Telesphoro, Iginus ; Igino, 
« Anicetus; Aniceto, Pius; Pio, Soter; Soteri, 
« Eleutherius ; Eleutherio, Victor; Victori, Zephi- 
“rinus; Zephirino, Calixtus; Calixto, Urbanus; 
“Urbano, Pontianus; Pontiano, Antherus; An- 
“thero, Fabianus ; Fabiano, Cornclius ; Cornclio, 
* Lucius; Lucio, Stephanus; Stephano, Xystus ; 
* Xysto, Dionysius ; Dionysio, Felix ; Felici, Euty- 
“chianus; Eutychiano, Gaius; Gaio, Marcelli- 
“nus; Marcellino, Marcellus; Marcello, Eusebius ; 
« Eusebio, Miltiades ; Miltiadi, Sylvester ; Sylves- 
“tro, Marcus; Marco, Julius; Julio, Liberius; 
“Liberio, Damasus; Damaso, Siricius; Siricio, 
Anastasius. In hoc ordine successionis nullus 
* Donatista Episcopus invenitur.” | 

82 (Proclus in Euclid. II. 3. Montucla, Hist. des 

- Mathématiques, I. 230.] 
Won. 1. 14 


how applied by Bishop Jewel. 


209 


simply in nothing be deceived, but that he 
had in such sort approved his skill, that he 
seemed worthy of credit for ever after in 
matters appertaining unto the science he 
was skilful in. In speaking thus largely it 
is presumed that men’s speeches will be ta- 
ken according to the matter whereof they 
speak. Let any man therefore that carri- 
eth indifferency of judgment peruse the bish- 
op’s speeches, and consider well of those 
negatives concerning Scripture, which he 
produceth out of Ireneus, Chrysostom, and 
Leo ὅ5 ; which three are chosen from among 
the residue, because the sentences of the 
others (even as one of theirs also) do make 
for ‘defence of negative arguments taken 
from human authority, and nof from divine 
only. They mention no more restraint in 
the one than in the other ; yet I think them- 
selves will not hereby judge, that the Fathers 
took both to be strong, without restraint 
unto any special kind of matter wherein 
they held such arguments forcible. Nor 
doth the Bishop: either say or prove any 
more, than that an argument in some kinds 
of matter may be good, although taken 
negatively from Scripture. 

VII. An earnest desire to draw all things 
unto the determination of bare and naked 
Scripture hath caused here 
much pains to be taken in aba- 
ting the estimation and credit 
of man. Which if we labour 
to maintain as far as truth and 
reason will bear, Jet not any 
think that we travel about a 
matter not greatly needful. For 
the scope of all their pleading against man’s 
authority is, to overthrow such orders, laws, 
and constitutions in the Church, as depend- 
ing thereupon if they should therefore be 
taken away, would peradventure leave 
neither face nor memory of Church to con- 
tinue long in the world, the world especially 
being such as now it is. That which they 
have in this case spoken | would for brev- 
ity’s sake let pass, but thatthe drift of their 


Their opin- 
ion concerning 
the force of ar- 
guments taken 
froin human 
authority for 
the ordering of 
men’s actions 
or persuasions. 


$3 [s. Irenwus, I. 1. 15, (after a minute exposi- 
tion of the Valentinian doctrine of ASons :) Torai- 
τῆς δὲ τῆς ὑπυθεσέως αὐτῶν οὔσης, hv οὔτε Πρυφῆτας 
ἐκήρυξαν, οὔτε ὃ ζύριυς ἐδίδαξεν, οὔτε 'Λπόστολοι παρέ- 
δωκαν» ἣν περὶ τῶν ὅλων αὐχοῦσι πλεῖον τῶν ἄλλων ἐγ- 
νωκέναι, ἐξ ἀγράφων ἀναγινώσκοντες καὶ τὸ δὴ λεγύμενον, 
ἐξ ἄμμου σχοινία πλέκειν ἐπιτηδεύυντες" ἀξιυπίστως προ- 
σαρμύζειν πειρῶνται τυῖς εἰρημένοις ἤτοι παραβυλὰς κυ- 
ριακὰς, ἢ ῥήσεις προφητικὰς, ἢ λόγους ᾿Α ποστυλικοὺς, ἵνα 
τὸ πλάσμα αὐτῶν μὴ ἀμάρτυρον εἶναι doxy. 

S. Chrysostom, VE. p. 402, 3, (speaking of one 
of the most offensive modifications of Arianism ;) 
Ἢ τῶν Avopviav ἐρημωθεῖσα ψυχὴ, καὶ τῆς ἀπὸ τῶν 
yeapay ἐπιμελείας οὐκ ἀπολαύσασα, οἴκοθεν καὶ παρ᾽ 
ἑαυτῆς τὴν ἀγρίαν ταυτὴν καὶ ἀνήμερον ἐξέβρασεν αἵρεσιν 
τοῦτο γὰρ τὸ δένδρον οὐ Π]αῦλος ἐφύτευσεν, οὐκ ᾿Λπολ- 
λὼς ἐπότισεν, οὐχ 6 θεὺς ηὔξησεν᾽ ἀλλ᾽ ἐφύτευσε μὲν 
λογισμῶν ἄκαιρος περιεργία, ἐπότισε δὲ ἀπονοίας τύφος, 
ηὔξησε δὲ φιλοδοξίας ἔρως. 


210 


speech being so dangerous, their words are 
not to be neglected. 

[3.1 Wherefore to say that simply an ar- 
gument taken from man’s authority doth 
hold no way, “neither affirmatively nor 
“ negatively §4” is hard. By a man’s au- 
thority we here understand the force which 
his word hath for the assurance of another’s 
mind that buildeth upon it; as the Apostle 
somewhat did upon their report of the house 
of Chloe 5; and the Samaritans in a mat- 
ter of far greater moment upon the report 
ofa simple woman. For so it is said in St. 
John’s Gospel, “ Many of the Samaritans 
“ of that city believed in him for the saying 
“of the woman, which testified, He hath 
“told me all things that ever I did 85,» 

The strength of man’s authority is aflir- 
matively such that the weightiest affairs in 
the world depend thereon. In judgment 
and justice are not hereupon proceedings 
grounded? Saith not the Law that “in 
“ the mouth of two or three witnesses every 
“word shall be confirmed §.” ‘This the 
Jaw of God would not say, if there were ina 
man’s testimony no force atall to prove any 
thing. 

And if it be admitted that in matter of 
fact there is some credit to be given to the 
testimony of man, but not in matter of opin- 
ion and judgment; we see the contrary 
both acknowledged and universally prac- 
tised also throughout the world. The sen- 
tences of wise and expert men were never 
but highly esteemed. Let the title of a 
ἃ man’s right be called in question: are we 
not bold to rely and build upon the judg- 
ment of such as are famous for their skill 
in the laws of this land? In matter of 
state the weight many times of some one 
man’s authority is thought reason sufficient, 
even to sway over whole nations. 

And this not only “ with the simpler sort;” 
but the learneder and wiser we are, the 
more such arguments in some cages prevail 
with us. The reason why the simpler sort 
are moved with authority is the conscience 
of their own ignorance ; whereby it cometh 
to pass that having learned men in admira- 


84 'T. C. lib. i. p. 25. [13.] “ When the question 
“js of the authority of a man, it holdeth neither 
ἐς affirmatively nor negatively. ‘The reason is, be- 
“ cause the infirmity of man can neither attain to 
“the perfection of any thing whereby he might 
“ speak all things that are to be spoken of it, neither 
“ yet be free from error in those things which he 
“speaketh or giveth out. And therefore this argu- 
τ ment neither affirmatively nor negatively com- 
* pelleth the hearer, but only induceth him to some 
“ liking or disliking of that for which it is brought, 
“and is rather for an orator to persuade the simp- 
“Jer sort than for a disputer to enforce him that is 
“ learned.” 

85 1 Cor. i. 11. 

86 John iv. 39. 

87 Deut. xix. 15; Matt. xviii. 16. 


Human Authority may be received, 


[Book IL. 


tion, they rather fear to dislike them than 
know wherefore they should allow and fol- 
low their judgments. Contrariwise with 
them that are skilful authority is much 
more strong and forcible ; because they 
only are able to discern how just cause there 
is why to some men’s authority so much 
should be attributed. For which cause the 
name of Hippocrates (no doubt) were more 
effectual to persuade even such men as 
Galen himself, than to move asilly empiric. 
So that the very selfsame argument in this 
kind which doth but induce the vulgar sort 
to like, may constrain the wiser to yield. 
And therefore not orators only with the 
people, but even the very profoundest dis- 
puters in all faculties have hereby often with 
the best learned prevailed most. 

As for arguments taken from human au- 
thority and that negatively; for example 
sake, if we should think the assembling of 
the people of Ged together by the sound of 
a bell, the presenting of infants at the holy 
font by such as commonly we call their eod- 
fathers, or any other the like received cus- 
tom, to be impious, because some men of 
whom we think very reverently have in 
their books and writings no where mention- 
ed or taught that such things should be in 
the Church; this reasoning were subject 
unto just reproof, it were but feeble, weak, 
and unsound. 
tively an argument from human authority 
may be strong, as namely thus: The Chroni- 
cles of England mention no more than only 
six kings bearing the name of Edward since 
the time of the last conquest; therefore it 
cannot be there should be more. So that 


if the question be of the authority of aman’s — 
testimony, we cannot simply avouch either — 
that affirmatively it doth not any way hold; — 
or that it hath only force to induce the simp- — 


ler sort, and not to constrain men of under- 
standing and ripe judement to yield assent; 
or that negatively it hath in it no strength 
at all. For unto every of these the contrary 
is most plain. 

[3.] Neither doth that which is alleged 


concerning the infirmity of men overthrow — 


or disprove this. Men are blinded with 
ignorance and error; many things may 
escape them, and in many things they mai 
be deceived; yea, those things which they 


do know they may either forget, or upon sun- — 
dry indirect considerations let pass; and al-— 


though themselves do not err, yet may they 


through malice or vanity even of purpose” 
Howbeit infinite cases there — 


deceive others. 


Notwithstanding even nega- ~ 


are wherein all these impediments and lets — 


are so manifestly excluded, that there is no — 


show or colour whereby any such exception 
may be taken, but that the testimony of 
man will stand as a ground of infallible as- 
surance. That there is a city of Rome, 
that Pius Quintus and Gregory the Thir- 
teenth and others have been Popes of Rome, 


ΡΣ = 


Ch. vii. 4, 5.] 


I suppose we are certainly enough persuad- 
ed The ground of our persuasion, who 
never saw the place nor persons before- 
named, can be nothing but man’s testimony. 
Will any man here notwithstanding allege 
those mentioned human infirmities, as rea- 
sons why these things should be mistrusted 
or doubted of? 

Yea, that which is more, utterly to infringe 
the force and strength of man’s testimony 
were to shake the very fortress of God’s 
truth. For whatsoever we believe concern- 
ing salvation by Christ, although the Scrip- 
ture be therein the ground of our belief; 
yet the authority of man is, if we mark it, 
the key which openeth the door of entrance 
into the knowledge of the Scripture. The 
Scripture could not teach us the things that 
are of God, unless we did credit men who 
have taught us that the words of Scripture 
do signify those things. 
fore, notwithstanding man’s infirmity, yet 
his authority may enforce assent. 

[4.] Upon better advice and deliberation 
so much is perceived, and at the length con- 
fest; that arguments taken from the author- 
ity of men may not only so far forth as hath 
been declared but further also be of some 
foree in “human sciences;” which force 
be it never so small, doth shew that they 
are not utterly naught. 
divine” it is still maintained stiffly, that they 
have no manner force at all®. Howbeit, 
the very selfsame reason, which causeth to 
yield that they are of some force in the one, 
will at the ΜΕΝ constrain also to ac- 
knowledge that they are not in the other 
altogether unforcible. For if the natural 
strength of man’s wit may by experience 
and study attain unto such ripeness in the. 


88 T. Ο. lib. ii. p. 19. “ Although that kind of 
“argument of authority of men is good neither 
‘in human nor divine sciences; yet it hath some 
‘small force in human sciences, (forasmuch as 
* naturally, and in that he is a man, he may come 
* to some ripeness of judgment in those sciences, ) 
‘‘ which in divine matters hath no force at all: as 
“of him which naturally, and as he is a man, can 
“no more judge of them than a blind man of 
* colours. Yea so faris it from drawing credit, if 
“it be barely spoken without reason and testimo- 
me ny of Scripture, that it carrieth also a suspicion 
“of untruth whatsoever proceedeth from him; 
* which the Apostle did well note, when, to signi- 
“fy a thing corruptly spoken, and against the 
“ truth, he saith, that ‘it is spoken according to 
man,’ Rom. iii. He saith not, ‘as a wicked and 
“lying man,’ but simply ‘as a man” And al- 
“though this corruption be reformed in many, yet 
“for so much as in whom the knowledge of the 
“truth is most advanced there remaineth both ig- 
“norance and disordered affections (whereof ei- 
“ther of them tureth him from speaking of the 
“ truth), no man’s authority, with the Church es- 
* pecially and those that are called and persuaded 
“of the authority of the Word of God, can bring 
“ any assurauce unto the conscience.” 


even in Matters of Faith and Religion. 


| 
Some way there- | 


But in “matters | 


211 


knowledge of things human, that men in 
this respect may presume to build somewhat 
upon their judgment; what reason have we 
to think but that even in maiters divine, the 
like wits furnished with necessary help, ex- 
ercised in Scripture with like diligence, and 
assisted with the grace of Almighty God, 
may grow unto so much perfection of knowl- 
edge, that men shall have just cause, when 
any thing pertinent unto faith and religion 
is doubted of, the more willingly to incline 
their minds towards that which the sentence 
of so grave, wise, and learned in that facul- 
ty shall judge most sound? For the con- 
troversy is of the weight of such men’s 
judgments. Let it therefore be suspected ; 
let it be taken as gross, corrupt, repugnant 
unto the truth, whatsoever concerning things 
divine above nature shal] at any time be 
spokenas out of the mouths of mere natural 
men, which have not the eyes wherewith 
‘heavenly things are discerned. For this 
we contend not. But whom God hath en- 
dued with principal gifts to aspire unto 
| knowledge by; whose exercises, labours, 
/and divine studies he hath so blessed that 
i the world for their great and rare skill that 
j way hath them in singular admiration; 
may we rejecteven their judgment likewise, 
as being utterly of nomoment? For mine 
/own part, I dare not so lightly esteem of 
\the Church, and of the principal pillars 
, therein. 
i; [51 The truth is, that the mind of man 
| desireth evermore to know the truth accord- 
jing to the most infallible certainty which 
the nature of things can yield. The great- 
j}est assurance generally with all men is 
that which we have by plain aspect and in- 
tuitive beholding. Where we cannot attain 
unto this, there what appeareth to be true 
by strong and invincible demonstration, 
such as wherein itis not by any way pos- 
sible to be deceived, thereunto the mind 
doth necessarily assent, neither is it in the 
choice thereof to do otherwise. And in case 
these both do fail, then which way greatest 
probability leadeth, thither the mind doth 
evermore incline. Scripture with Christian 
men being received as the Word of God; 
that for which we have probable, yea, that 
which we have necessary reason for, yea, 
that which we see with our eyes, is not 
thought so sure as that which the Scripture 
of God teacheth ; because we hold that his 
speech revealeth there what himself seeth, 
and therefore the strongest proof of all, and 
the most necessarily assented unto by us 
(which do thus receive the Scripture) is the 
Scripture. Now it is not required nor can 
be exacted at our hands, that we should 
yield unto any thing other assent, than sueh 
as doth answer the evidence which is to be 
had of that we assent unto. For which 
cause even in matters divne, concerning 
some things we may lawfully doubt and 


212 


suspend our judyment, inclining neither to 
one side nor other; as namely touching the 
time of the fall both of man and angels: of 
some things we may very well retain an 
opinion that they are probable and not un- 
likely to be true, as when we hold that men 
have their souls rather by creation than 

ropagation, or that the Mother of our Lord 
Ba always inthe state of virginity as well 
after his birth as before (for of these two 
the one, her virginity before, is a thing 
which of necessity we must believe; the 
other, her continuance in the same state al- 
ways, hath more likelihood of truth than 
the contrary) ; finally in all things then are | 
our consciences best resolved, and in a most 
agreeable sort unto God and nature settled, 
when they are so far persuaded as those 
grounds of persuasion which are to be had 
will bear. 

Which thing I do so much the rather set | 
down, for that I see how a number of souls 
are for want of right information in this point | 
oftentimes grievously vexed. When bare 
and unbuilded conclusions are put into their | 
minds, they finding not themselves to have | 
thereof any great certainty, imagine that} 
this proceedeth only from lack of faith, and | 
that the Spirit of God doth not work in them 
as it doth in true believers; by this means 
their hearts are much troubled, they fall 
into anguish and perplexity: whereas the 
truth is, that how bold and confident soever 
we may be in words, when it cometh to the 
point of trial, such as the evidence is which 
the truth hath either in itself or through 
proof, such is the heart’s assent thereunto ; 
neither can it be stronger, being grounded 
as it should be. 

I grant that proof derived from the au- 
thority of man’s judgment is not able to 
work that assurance which doth grow by a 
stronger proof; and therefore although ten 
thousand general councils would set down 
one and the same definitive sentence con- 
cerning any point of religion whatsoever, 
yet one demonstrative reason alleged, or 
one manifest testimony cited from the mouth 
of God himself to the contrary, could not 
choose but overweigh them all; inasmuch 
as for them to have been deceived it is not 
impossible: it is, that demonstrative reason 
or testimony divine should deceive. Hovwy- 
beit in defect of proof infallible, because the 
mind doth rather follow probable persua- 
sions than approve the things that have in 
them no likelihood of truth at all; surely if 
a question concerning matter of doctrine 
were proposed, and on the one side no kind 
of proof appearing, there shouid on the 
other be alleged and shewed that so a num- 
ber of the learnedest divines in the world 
have ever thought; although it did not ap- 
pear what reason or what Scripture led 
them to be of that judgment, yet to their 
very bare judgment somewhat a reasonable 


Human authority, how far admissible, 


[Boox If. 


man would attribute, notwithstanding the 
common imbecilities which are incident into 
our nature, 

[6.] And whereas it is thought, that es- 
pecially with “the Church, and those that 
“are called and persuaded of the authority 
“of the Word of God, man’s authority” 
with them especially “should not prevail ;” 
it must and doth prevail even with them, 
yea, with them especially, as far as equity 
requireth ; and farther we maintain it πού 83, 


89'T’. C. lib. ii. p.21. “ Of divers sentences of 
“the Fathers themselves (whereby some have 
“likened them to brute beasts without reason which 
*“ suffer themselves to be led by the judgment ‘and 
“ authority of others, some have preferred the judg- 
“ment of one simple rude man alleging reason 
“unto companies of learned men) I will content 
“myself at this time with two or three sentences. 
“Treneus saith, Whatsoever is to be shewed in 
‘the Scripture cannot be shewed but out of the 
“ Scriptures themselves. lib. iil. cap. 12. Jerome 
“saith, ‘ No man be he never so holy or cloquent 
“hath any authority after the Apostles: in Ps. 
“}xxxvi. Augustine saith, ‘That he will believe 
“none, how godly and learned soever he be, unless 
“he confirm his sentence by the Seriptures, or by 
“some reason not contrary to them. Hp. 18.” [al. 
82. t. ii. p. 190.] “And in another place, Hear 
“this, the Lord saith; Hear not this, Donatus 
“saith, Rogatus saith, Vincentius saith, Hilarius 
‘saith, Ambrose saith, Augustine saith, but heark 
“en unto this, the Lord saith, Ep. 48,’ [al. 93. 6. 
6, Opp. t. ii. p. 235. It may be questioned whether 
this place is at all relevant to Cartwright’s pur- 
pose. Glorificatum est nomen meum in gentibus 
dicit Dominus. Audi, dicit Dominus; non, dicit 
Donatus, aut Rogatus, aut Vincentius, aut Hilar- 
ius, aut Ambrosius, aut Augustinus; sed, dzcit 
Dominus ; cum legitur, Et henedicentur in eo 
omnes tribus lerre...... Et repicbitur gloria ejus 
omnis terra, fial, fiat. Et tu sedes Cartennis, et 
cum decem Rogatistis, qui remansistis, dicis, Non 
Jiat, non fiat.) “ And again, haying to do with 
“an Arian, he affirmeth that neither he ought to 
“bring forth the Council of Nice, nor the other 
“the Council of Arimine, thereby to bring preju- 
““dice each to other; neither ought the Anan to 
“be holden by the authority of the one nor him- 
“self by the authority of the other, but by the 
“ Seriptures, which are witnesses proper to neither 
“but common to both matter with matter, cause 
“with cause, reason with reason, ought to be de- 
“bated. Cont. Max. Arian. |. iii. ὁ. 14.” [al. lib, 
i. ο. 14. δ. 3. t. viii. 704. Nee nune ego Nicenum, 
nec tu debes Ariminense tanquam prejudicaturus 
proferre concilium. Nee ego hujus auctoritate, nee 
tu illus detineris. Seripturarum auctoritatibus, 
non quorumque propriis, sed utrisque communibus 
testibus, res cum re, causa cum causa, ratio cum 
ratione concertet.] “ And in another place against 
‘“ Petilian the Donatist he saith, Let not these 
“words be heard between us, ἴ say, You say ; let 
“us hear this, Thus saith the Lord. And by and 
“by speaking ef the Scriptures he saith, There 
“let us seek the Church, there let us try the cause. 
« De Unit. Eccles. cap. 5.” [eap. 2, 3. Inter nos 
et Donatistas questio est, ubi sit hoe corpus: i. 8. 
ubi sit Ecclesia. Quid ergo facturi sumus? in 
verbis nostris eam quesituri; an in verbis capitis 


‘ 


Ch. vii. 7.] 


For men to be tied and led by authority, as 
it were with a kind of captivity of judgment, 
and though there be reason to the contrary 
not to listen unto it, but to follow like beasts 
the first in the herd, they know not, nor 
care not whither, this were ere Again, 
that authority of men should prevail with 
men either against or above Reason, is no 
part of our belief. “Companies of learned 
“men,” be they never so great and rever- 
end, are to yield unto Reason; the weight 
whereof is no whit prejudiced by the sim- 
licity of his person which doth allege it, 
ἫΝ being found to be sound and good, the 
bare opinion of men to the contrary must 
of necessity stoop and give place. 

Treneus °°, writing against Marcion which 
held one God author of the old Testament 
and another of the New, to prove that the 
Apostles preached the same God which 
was known before to the Jews, he copiously 
allegeth sundry their sermons and speeches 
uttered concerning that matter and record- 
ed in Scripture. And lest any should be 
wearied with such store of allegations, in 
the end he concludeth, “ While we labour 
“for these demonstrations out of Scripture, 
“and do summarily declare the things 
“which many ways have been spoken, be 
“contented quietly to hear, and do not 
“think my speech tedious: Quoniam osten- 
*siones que sunt in Scripturis non possunt 
“ostendi nisi ex ipsis Scripturis; Because 
“demonstrations that are in Scripture may 
“not otherwise be shewed than by citing 
“them out of the Scriptures themselves 
“where they are.’ Which words make 
so little unto the purpose, that they seem 
as it were offended at him which hath 


called them thus solemnly forth to say | 


nothing. 
And concerning the verdict of Jerome 51 ; 


sui, Domini nostri Jesu Christi? Puto, quod in 
illius potius vefbis eam qu rrere debemus, qui Veri- 
tas est, et optime novit corpus suum...... In yerbis 
nostris Ecclesiam quri nolumus..... - Go Non 
audiamus, “ Hee dicis, hoc dico,” sed audiamus, 
“ Hee dicit Dominus.” Sunt certe libri Domini- 
ci, quorum auctoritati utrique consentimus, utrique 
cedimus, utrique servimus: ibi queramus Ecclesi- 
am, ibi discutiamus causam nostram.] “ Hereby 
‘‘(here] it is manifest, that the argument of the 
« authority of man affirmatively is nothing worth.” 

90 [P. 230. ed. Grabe. “ Nobis autem conlaboran- 
“tibus his ostensionibus que ex Scripturis sunt, 
“et que multifarie dicta sunt breviter et compen- 
« diose annuntiantibus. et tu cum magnanimitate 
* attende eis, et non longiloquium puta ; hoc intel- 
“ligens ; quoniam,” &c.] 

91 [yiii. 127. C. sup. Psalm. 86. v. 6. ““ « Dominus 
“narrabit in scriptura populorum et principum, 
“horum qui fuerunt in ca.’ “ Principum:’ hoc est, 
ἐς Apostolorum et Evanyelistarum. ‘ Horura qui 
“ fuerunt in ea.’ Videte quid dicat : ‘ Qui fuerunt,’ 
“non ‘qui sunt: ut exceptis Apostolis, quod- 
cunque aliud postea dicetur, abscindatur: non 
“ habeat postea auctoritatem. Quamvis ergo sanc- 


how far rejected by the Fathers. 


213 


if no man, be he never so well learned, 
have after the Apostles any authority to 
publish new doctrine as from heaven, and 
to require the world’s assent as unto truth 
received by prophetical revelation; doth 
this prejudice the credit of learned men’s 
judgment in opening that truth, which by 

eing conversant in the Apostles’ writings 
they have themselves from thence learned ? 

St. Augustine exhorteth not to hear men, 
but to hearken what God speaketh. His 
purpose is not (I think) that we should 
stop our ears against his own exhortation, 
and therefore he cannot mean simply that 
audience should altogether be denied unto 
men, but either that if men speak one thing 
and God himself teach another, then he not 
they to be obeyed ; orif they both speak the 
same thing, yet then also man’s speech 
unworthy of hearing, not simply, but in 
comparison of that which proceedeth from 
the mouth of God. 

“Yea, but we doubt what the will of God 
“js.” Are we in this case forbidden to hear 
what men of judgment think it to be? If 
not, then this allegation also might very 
well have been spared. 

In that ancient strife which was between 
the catholic Fathers and Arians, Donatists, 
and others of like perverse and froward dis- 
position, as long as to Fathers or councils 
alleged on the one side the like by the con- 
trary side were opposed, impossible it was 
that ever the question should by this means 
grow unto any issue or end. The Scripture 
they both believed; the Scripture they 
knew could not give sentence on both sides; 
by Scripture the controversy between them 
was such as might be determined. In this 
case what madness was it with such kinds 
of proofs to nourish their contention, when 
there were such effectual means to end all 
controversy that was between them! Here- 
by therefore it doth not as yet appear, that 
an argument of authority of man affirma- 
tively is in matters divine nothing worth. 

Which opinion being once inserted into 
the minds of the vulgar sort, what it may 
grow unto God knoweth. Thus much we 
see, it hath already made thousands so head- 
strong even in gross and palpable errors, 
that a man whose capacity will scarce 
serve him to utter five words in sensible 
manner blusheth not in any doubt concern- 
ing matter of Scripture to think his own 
bare Yea as good as the Nay of all the 
wise, grave,and learned judgements that are 
in the whole world: which insolency must 
be repressed, or it will be the very bane of 
Christian religion. 

[7] Our Lord’s disciples marking what 
speech he uttered unto them, and at the 
same time calling to mind a common opin- 


“tus sit aliquis post Apostolos, quamvis disertus 
“ sit, non habet auctoritatem.” ] 


214 


ion held by the Scribes, between which 
opinion and the words of their Master it 
seemed unto them that there was some con- 
tradiction, which they could not themselves 
answer with full satisfaction of their own 
minds; the doubt they propose to our Sa- 
viour, saying, ‘‘ Why then say the Scribes 
that Elias must first come °°?” They knew 
that the Scribes did err greatly, and that 
many ways even in matters of their own 
profession. They notwithstanding thought 
the judgment of the very Scribes in matters 
divine to be of some value ; some probabil- 
ity they thought there was that Elias should 
come, inasmuch as the Scribes said it. 
Now no truth can contradict any truth; de- 
sirous therefore they were to be taught how 
both might stand together; that which they 
knew could not be false, because Christ 
spake it; and this which to them did seem 
true, only because the Scribes had said it. 
For the Scripture, from whence the Scribes 
did gather it, was not then in their heads. 
We do not find that our Saviour reproved 
them of error for thinking the jadgment of 
the Scribes to be worth the objecting, for 
esteeming it to be of any moment or value 
in matters concerning God. 

[8.] We cannot therefore be persuaded 
that the will of God is, we should so far re- 
ject the authority of men as to reckon it 
nothing. No, it may be a question, wheth- 
er they that urge us unto this be themselves 
so persuaded indeed °°. Men do sometimes 
bewray that by deeds, which to confess 
they are hardly drawn. Mark then if this 
be not general with all men for the most 
part: when the judgments of learned men 
are alleged against them, what do they but 
either elevate their credit, or oppose unto 
them the judgments of others as learned ? 
Which thing doth argue that all men ac- 
knowledge in them some force and weight, 
for which they are loath the cause they 
maintain should be so much weakened as 
their testimony is available. Again, what 
reason is there why alleging testimonies as 

roofs, men give them some title of credit, 
onour, and estimation, whom they allege, 
unless beforehand it be sufficiently known 
who they are; what reason hereof but only 
a common ingrafted persuasion, that in 


92[S. Matt. xvii. 10.] 

93 Christ. Letter, p. 8. ““ We pray you to explane 
“ your owne meaning, whether you thinke that 
“ there be anie naturall light, teaching knowledge of 
“ things necessarie to salvation, which knowledge 
‘js not contayned in holy Scripture.” Hooker Ms. 
note. “ They are matters of salvation I think which 
“ you handle in this booke. If therefore determin- 
“ able only by Scripture, why presse you me so of- 
“ten with humane authorities? Why alleage you 
“the Articles of Religion as the voice of the 
“Church against me? Why cite you so many 
“commentaries, bookes and sermons, partly of 
« Bishops partly of others 7] 


Human Authority owned by all, instinctively. 


[Boox IL. 


some men there may be found such quali- 
ties as are able to countervail those excep- 
tions which might be taken against them, 
and that such men’s authority is not lightly 
to be shaken off? 

[9.1 Shall I add further, that the force 
of arguments drawn from the authority of 
Scripture itself, as Scriptures commonly are 
alleged, shall (being sifted) be found to de- 
pend upon the strength of this so much de- 
spised and debased authority of man? 
Surely it doth, and that oftener than we 
are aware of. For although Scripture be 
of God, and therefore the proof which is 
taken from thence must needs be of all oth- 
er most invincible; yet this strength it 
hath not, unless it avouch the selfsame 
thing for which it is brought.” If there be 
either undeniable appearance that so it 
doth, or reason such as cannot deceive, then 
Scripture-proof (no doubt) in strength and 
value exceedeth all. But for the most part, 
even such as are readiest to cite for one 
thing five hundred sentences of holy Serip- 
ture; what warrant have they, that any 
one of them doth mean the thing for which 
it is alleged? Is not their surest ground 
most commonly, either some probable con- 
jecture of their own, or the judgment of 
others taking those Scriptures as they do? 
Which notwithstanding to mean otherwise 
than they take them, it is not still altogeth- 
er impossible. So that now and then they 
ground themselves on human _ authority, 
even when they most pretend divine. Thus 
it fareth even clean throughout the whole 
controversy about that discipline which is 
so earnestly urged and laboured for... 
Scriptures are plentifully alleged to prove 
that the whole Christian world for ever 
oucht to embrace it. Hereupon men term 
it Z'he Discipline of God. WHowbeit exam- 
ine, sift and resolve their alleged proofs, 
till you come to the very root from whence 
they spring, the heart wherein their strength 
lieth; and it shall clearly appear unto any 
man of judgment, that the most which can 
be inferred upon such plenty of divine tes- 
timonies is only this, That some things 
which they maintain, as far as some men 
can probably conjecture, do seem to have 
been out of Scripture nol absurdly gather- 
ed. Is this a warrant sufficient for any 
man’s conscience to build such proceedings 
upon, as have been and are put in use for 
the stablishment of that cause ? 

[10.1 But to conclude, I would gladly un- 
derstand how it cometh to pass, that they 
which so peremptorily do maintain that hu- 
man authority is nothing worth are in the ~ 
cause which they favour so careful to have 
the common sort of men persuaded, that 
the wisest the godliest and the best learned 
in all Christendom are that way given, see- 
ing they judge this to make nothing in the 
world for them. Again how cometh it to 


Ch. viii. 1—4.] 


rag they cannot abide that authority should 
e alleged on the other side, if there be no 
force at all in authorities on one side or 
other? Wherefore labour they to strip 
their adversaries of such furniture as doth 
not help? Why take they such needless 
pains to furnish also their own cause with 
the like? If it be void and to no purpose 
that the names of men are so frequent in 
their books, what did move them to bring 
them in, or doth to suffer them there re- 
maining? Ienorant 1 am not how this is 
salved, “ They do it not but after the truth 
“made manifest first by Reason or by 
“Scripture: they do it not but to controi 
“the enemies of the truth, who bear them- 
“selves bold upon human authority making 
“not for them but against them rather °4.” 
Which answers are nothing: for in what 
eae or upon what consideration soever it 

e they do it, were it in their own opinion 
of no force being done, they would undoubt- 
edly refrain to do it. 

III. But to the end it may more plainly 
appear what we are to judge of their sen- 
tences, and of the cause itself 
wherein they are alleged; first, 
it may not well be denied, 
that all actions of men endued 
with the use of reason are generally either 
good or evil. For although it be granted 
that no action is properly termed good or 
evil unless it be voluntary ; yet this can be 
no let to our former assertion, That all ac- 
tions of men endued with the use of reason 
are generally either good or evil ; because 
even those things are done voluntarily by 
us which other creatures do naturally, inas- 
much as we might stay our doing of them 
if we would. Beasts naturally do take their 
food and rest when it offereth itself unto 
them. If men did so too, and could not do 
otherwise of themselves, there were no place 
for any such reproof as that of our Saviour 
Christ unto his disciples , “ Could ye not 
“watch with me one hour?” That which 
is voluntarily performed in things tending 
to the end, if it be well done, must needs be 
done with deliberate consideration of some 
reasonable cause wherefore we rather 
should do it than not. Whereupon it seem- 
eth, that in such actions only those are said 
to be good or evil which are capable of de- 
liberation : so that many things being hourly 
done by men, wherein they need not use 


A declaration 
what the truth 
is in this mat- 
ter. 


94 Tf at any time it happened unto Augustine 
‘(as it did against the Donatists and others) to 
allege the authority of the ancient Fathers which 
“had been before him; yet this was not done be- 
“ fore he had laid a sure foundation of his cause 
‘in the Scriptures, and that also being provoked 
“by the adversaries of the truth, who bare them- 
* selves high of some council, or of some man of 
“name that had favoured that part.” T. C. lib. 
i, p. 22. 

85 Matt. xxvi. 40. 


| 


In what sense all Actions are Good or Evil. 215 


with themselves any manner of consultation 


| at all, it a aaa hereby seem that well 


or ill-doing belongeth only to our weightier 
affairs, and to those deeds which are of so 
great importance that they require advice. 


| But thus to determine were perilous, and 
peradventure unsound also. 


I do rather 
incline to think, that seeing all the unforced 
actions of men are voluntary, and all volun- 
tary actions tending to the end have choice, 
and all choice presupposeth the knowledge 
of some cause wherefore we make it: where 
the reasonable cause of such actions so rea- 
dily offereth itself that it needeth not to be 
sought for; in those things though we do 
not deliberate, yet they are of their nature 
apt to be deliberated on, in regard of the 
will, which may incline either way, and 
would not any one way bend itself, if there 
were not some apparent motive to lead it. 
Deliberation actual we use, when there is 
doubt what we should incline our wills 
unto. Where no doubt is, deliberation is 
not excluded as impertinent unto the thing, 
but as needless in regard of the agent, 
which seeth already what to resolve upon. 
It hath no apparent absurdity therefore in it 
to think, that all actions of men endued with 
the use of reason are generally either good 
or evil. 

[2.] Whatsoever is good, the same is also 
approved of God: and according unto the 
sundry degrees of goodness, the kinds of di- 
vine approbation are in like sort multiplied. 
Some things are good, yet in so mean a de- 
gree of goodness, that men are only not 
disproved nor disallowed of God for them. 
“ No man hateth his own flesh °°.” “If ye 
“do good unto them that do so to you, the 
“very publicans themselves do as much 57, 
“ They are worse than infidels that have no 
“care to provide for their own 38.) In ac- 
tions of this sort, the very light of Nature 
alone may discover that which is so far 
forth in the sight of God allowable. 

[3.] Some things in such sort are allow- 
ed, that they be also required as necessary 
unto salvation, by way of direct, immediate 
and proper necessity final ; so that without 
performance of them we cannot by ordina- 
ry course be saved, nor by any means be 
excluded from life observing them. In ac- 
tions of this kind our chiefest direction is: 
from Scripture, for Nature is no sufficient 
teacher what we should do that we may 
attain unto life everlasting. The unsufh- 
ciency of the light of Nature is by the light 
of Scripture so fully and so perfectly herein 
supplied, that further light than this hath 
added there doth not need unto that end. 

[4.] Finally some things, although not 
so required of necessity that to leave them 
undone excludeth from salvation, are not- 


96 Ephes. y. 29. 97 Matt. v. 46. 


98 ] Tim. vy. 8. 


216 


withstanding of so great dignity and accep- 
tation with God, that most ample reward in 
heaven is laid up for them. Hereof we 
have nc commandment either in Nature or 
Scripture which doth exact them at our 
hands ; yet those motives there are in both 
which draw most effectually our minds unto 
them. In this kind there is not the least ac- 
tion but it doth somewhat make to the ac- 
cessory augmentation of our bliss. For 
which cause our Saviour doth plainly wit- 
ness, that there shall not be as much as a 
cup of cold water bestowed for his sake 
without reward 53, Hereupon dependeth 
whatsoever difference there is between the 
states of saints in glory; hither we refer 
whatsoever belongeth unto the highest per- 
fection of man by way of service towards 
God; hereunto that fervour and first love 
of Christians did bend itself, causing them 
to sell their possessions, and lay down the 
price at the blessed Apostles’ feet!. Hereat 
St. Paul undoubtedly did aim in so far 
abridging his own liberty, and exceeding 
that which the bond of necessary and en- 
joined duty tied him unto 3, 

[5.] Wherefore seeing that in all these 
several kind of actions there can be nothing 
possibly evil which God approveth: and 
that he approveth much more than he doth 
command *; and that his very command- 

99 Matt. x. 42. 

l Acts iv. 34, 35. 

21 Thess. i. 7. 9. 

3[Chr. Letter, p. 15. “ Whether we may not 
“justly judge, that in thus speaking you sow the 
“seede of that doctrine which leadeth men to 
“those arrogant workes of supererogation.” 

Hooker, MS. note. “ Did God command Paul 
“not to marry, or not to receive his daily mainte- 
“nance from the Church? He reframed both 
“ without commandment, but not without appro- 
“bation from God. Yea, he himself doth coun- 
“ sell that which he doth not command, and the 
“ that followed his counsell did well, although they 
“did it not by way of necessary obedience, but 
‘of voluntarie choice. 

* Was the sale of Ananias his land allowed in 
“ God's sight? I hope you will graunt it was, sith 
“the Holy Ghost commendeth sundry others 
“ which did the like. His purpose in selling was 
“good, but his fraud irreligious and wicked in 
“ withholding the price which he pretended to give 
“whole. Yeat did not God command Ananias or 
“the rest to make any such sale. For then how 
“ should Peter have said it was free for Ananias to 
“have reteined it in his handes? God did there- 
“fore approve what he did not command in that 
“ action. 

“ Had not the Law as well free offerings, which 
“were approved, as necessary, which were com- 
““manded, of God? 

“Tf T should ask, have you sinned in not set- 
“ting your name to your book, I am very sure you 
“ will answere, no, but that you have done what 
“ God alloweth. Yeat hath not God I think com- 
“ maunded that you should conceale yout name : 
“and so you have shewed yourself heere a Papist 


Counsels of Perfection; they do not imply Supererogation. [Boox II. 


ments in some kind, as namely his precepts 
comprehended in the law of nature, may be 
otherwise known than only by Scripture; 
and that to do them, howsoever we know 
them, must needs be acceptable in his 
sight 4: let them with whom we have hith- 
erto disputed consider well, how it can 
stand with reason to make the bare man- 
date of sacred Scripture the only rule of 
all good and evil in the actions of mortal 
men. The testimonies of God are true, the 
testimonies of God are perfect, the testimo- 
nies of God are all sufficient unto that end 
for which they were given. Therefore ac- 
cordingly we do receive them, we do not 
think that in them God hathomitted any 
thing needful unto his purpose, and left his 
intent to be accomplished by our devisings. 
What the Scripture purposeth, the same in 
all points it doth perform. 

Howbeit that here we swerve not in judg- 
ment, one thing especially we must observe, 
namely that the absolute perfection of 
Scripture is seen by relation unto that end 
whereto it tendeth. And eyen hereby it 
cometh to pass, that first such as imagine 
the general and main drift of the body of 
sacred Scripture not to be so large as it is, 
nor that God did thereby intend to deliver, 
as in truth he doth, a full instruction in all 
things unto salvation necessary, the know- 
ledge whereof man by nature could not 
otherwise in this life attain unto: they are 
by this very mean induced either still to 
look for new revelations from heaven, or 
else dangerously to add to the word of God 
uncertain tradition, that so the doctrine of 
man’s salvation may be complete; which 
doctrine we constantly hold in all respects 
without any such thing added to be so com- 
plete, that we utterly refuse as much as 
once to acquaint ourselves with any thing 
further. Whatsoever to make up the doc- 


“by doing a work of supererogation, if every 
‘thing done and not commanded be such a work 
“The like might be said although you had put 
‘your name thereto. For the case is like in all 
ΚΕ workes indifferent. But as for supererogation in 
*‘poperie, it belongeth unto satisfactory actions, 
“and not unto meritorious. Whereas therefore 
“with them workes not commanded are chiefl 
‘meritorious, and in merit no supererogation held, 
“you do ill to say that he which maketh an 
“thing not commanded allowable establishe 
“ workes of supererogation.” 

Chr. Letter, p. 15. ‘* You appeare to us to seat- 
“ter the prophane graines of poperie.” 

Hooker, MS. note. “It is not I that scatter, 
“but you that gather more than ever was let fall.”] 

4 Hooker, MS. note on Chr. Letter, p. 14.“ De 
“imperfectione bonorum operum*vide Hier. con- 
“tra Lucifer. cap. 6.” (p. 142, Ὁ). “ Conveniat unus- 
“ quisque cor suum et in omni vita inveniet, quam 
“rarum sit fidelem animam inyeniri, ut nihil ob 
“ ρου cupiditatem, nihil ob ramusculos hominum 
“faciat, &c.,) and Genebrard in Symb. Athanas. 
“p. 300. 


Ch. viii. 6. 7.1 Puritan and Romish Doctrine alike repugnant to Truth. 217 


trine of man’s salvation is added, as in sup- | about and have not first the sacred Serip- 
ly of the Scripture’s insufficiency, we re- | ture of God for direction ; how can it choose 
ject it, Scripture purposing this, hath per- | but bring the simple a thousand iimes to 
fectiy and fally done it. their wit’s end: how can it choose but 
Again the scope and purpose of God in| vex and amaze them? For in every ac- 
delivering the Holy Scripture such as do} tion of common life to find out some sen- 
take more largely than Echos. they on! tence clearly and infallibly setting before 
the contrary side, racking and stretching it} our eyes what we ought to do, (seem we 
further than by him was meant, are drawn | in Scripture never so expert,) would trouble 
into sundry as great inconveniences. These | us more than we are aware. In weak and 
pretending the Scripture’s perfection infer | tender minds we little know what misery 
thereupon, that in Scripture all things law-| this strict opinion would breed, besides the 
ful to be done must needs be contained. | stops it would make in the whole course of 
We count those things perfect which want | all men’s lives and actions. Make all things 
nothing requisite for the end whereto they | sin which we do by direction of nature’s 
were instituted. As therefore God created | light, and by the rule of common discretion, 
every part and particle of man exactly per- | without thinking at all upon Scripture ; ad- 
fect, that is te say in all points sufficient un-| mit this position, and parents shall cause 
to that use for which he appointed it; so | theiy children to sin, as oft as they cause 
the Scripture, yea every sentence thereof, is| them to do any thing, before they come to 
perfect, and wanteth nothing requisite unto | years ol capacity and be ripe for knowledge 
that purpose for which God delivered the | in the Scripture: admit this, and it shail 
same. So that if hereupon we conclude, | not be with masters as it was with him in 
that. because the Scripture is perfect, there- | the Gospel. but servants being commanded 
fore all things lawful to be done are com-! to go ® shall stand still till they have their 
prehended in the Scripture ; we may even | errand warranted unto them by Scripture. 
as well conclude so of every sentence, as| Which as it standeth with Christian duty in 
of the whole sum and body thereof, unless | some cases. so in common aflairs to require 
we first of all prove that it was the drift, 1 it were most unfit. 
scope, and purpose of Almighty God in; [7.1] T'we opinions therefore there are 
Holy Scripture to comprise all things! concerning sufficiency of Holy Scripture, 
which man may practice. each extremely opposite unto the other, and 
[6.] But admit this, and mark, i beseech | both repugnant unto truth. The schools of 
ou, what would follow. God in deiivering | Reme teach Scriptpre to be so unsufficient, 
cripture to his church should clean have | as if except traditions were added, it did 
abrogated amongst them the law of nature; | not contain all revealed and supernatural 
which is an infallible knowledge imprinted | trith, which absolutely is necessary for the 
in the minds of all the children of men,| children of men in this life to know that 
whereby both general principies for direct-| they may in the next be saved. Others 
ing of human actions are comprehended, ! justly condemning this opinion grow  like- 
and conclusions derived from them; upon | wise unto a dangerous extremity, as if 
which conclusions groweth in particularity} Scripture did not cnly contain all things ia 
the choice of good and evil in the daily αἱ" that kind necessary, but all things simply, 
fairs of this lite. Admit this, and what shail} and in such sort that to do any thing ac- 
the Scripture be but a snare and a torment | Gording to any oiler law were not only un- 
to weak consciences, filling them with infi- | necessary but even opposite unto salvation, 
nite perplexities, scrupulosities, doubts in-| ualawful and sinful. Whiatsoever is spo- 
soluble, and extreme despairs$? Not that} ken of God or things appertaining to God 
the Scripture itself doth cause any such} otherwise than as the iruth is; though it 
thing, (for it tendeth to the clean centrary, | seem an honour, it is aninjury. And as in- 
and the fruit thereof’ is resolute assurance | credible praises given unto men do often 
and certainty in that it teacheth,) but the| abate and impair the credit of their deser- 
necessities of this life urging men todo that | ved commendation ; so we must likewise 
which the light of nature, common discre-| take great heed, lest in attributing unto 
tion and judgment of itself direcieth them | Scripture more than it can have, the incred- 
unto ; on the other side, this doctrine teach- | ibility of that do cause even those things 
ing them that so to do were to sin against | which indeed it hath most abundantly to be 
their own souls, and that they put forth | less reverently esteemed. I therefore leave 
their hands to iniquity whatsoever they go | it to themselves to consider, whether they 
ee - . | have in this first point or not overshot them- 
5« Where this doctrine is accused of bringing selves; which God doth know is quickly 
“ men to despair, it hath wrong. For when doubt- | done, even when our meaning is most sin- 
“ing is the way to despair, against which this | cere, as I am verily persuaded theirs in this 
* doctrine offereth the remedy, it must need be | case was. 


“that it bringeth comfort and joy to the conscience | ————————___ —— 
“of man.” 'T. Ὁ. lib. n. p. 61. § Luke vii. 8. 


— Sas: Vi" eS 


THE THIRD BOOK. 


. 
CONCERNING THEIR SECOND ASSERTION, THAT IN SCRIPTURE THERE MUST BE OF 
NECESSITY CONTAINED A FORM OF CHURCH POLITY, THE LAWS WHEREOF MAY IN 


NOWISE BE ALTERED. 


SS 


THE MATTER CONTAINED IN THIS THIRD BOOK. 


I. What the Church is, and in what respect Laws of Polity are thereunto necessarily required. 

Il. Whether it be necessary that some particular Form of Church Polity be set down in Scripture, sith 
the things that belong particularly to any such Form are not of necessity to Salvation. 

ΠῚ. That matters of Church Polity are different from matters of Faith and Salvation, and that they 


themselves so teach which are our reprovers 


for so teaching. 


IV. That hereby we take not from Scripture any thing which thereunto with the soundness of truth 


may be given. 


V. Their meaning who first urged against the Polity of the Church of England, that nothing ought 
to be established in the Church more than is commanded by the Word of God. 

VI. How great injury men by so thinking should offer unto all the Churches of God. 

VII. A shift notwithstanding to maintain it, by interpreting commanded, as though it were meant that 
greater things only ought to be found set down in Scripture particularly, and lesser framed by 


the general rules of Scripture. 


VIII. Another device to defend the same, by expounding commanded, as if it did signify grounded 
on Scripture, and were opposed to things found out by light of natural reason only. 

IX. How Laws for the Polity of the Church may be made by the advice of men, and how those Laws 
being not repugnant to the Word of God are approved in his sight. 

X. That neither God's being the Author of Laws, nor yet his committing of them to Scripture, is any 
reason sufficient to prove that they admit no addition or change. 

XI. Whether Christ must needs intend Laws unchangeable altogether, or have forbidden any where to 
make any other Law than himself did deliver. Ὁ 


J. Avseit the substance of those contro- 
versies whereinto we have begun to wade 
be rather of outward things 
appertaining to the Church of’. 
Christ, than of any thing 
wherein the nature and being 
of the Church consisteth, yet 
because the subject or matter 
which this position concerneth 
is, A Form of Church Government or Church 
Polity, it therefore behoveth us so far forth 
to consider the nature of the Church, as is 
requisite for men’s more clear and plain 
understanding in what respect Laws of Poli- 
ty or Government are necessary thereunto. 

(2.] That Church of Christ, which we 
properly term his body mystical, can be but 
one; neither can that one be sensibly dis- 
cerned by any man, inasmuch as the parts 
thereof are some in heaven already with 
Christ, and the rest that are on earth (al- 
beit their natural persons be visible) we do 
not discern under this property, whereby 
they are truly and infallibly of that body. | 
Only our minds by intellectual conceit are 
‘able to apprehend, that such a real body | 
there is, a body collective, because it con- 
taineth an huge multitude ; a body mystical, 
because the mystery of their conjunction is 
removed altogether from sense. Whatso- 

[219] 


What the 
Church is, and 
in what respect 
laws of Polity 
are thereunto 
necessarily re- 
quired. 


ever we read in Scripture concerning the 
endless Jove and the saving merey which 
God sheweth towards his Church, the only 
proper subject thereof is thisChurch. Con- 
cerning this flock it is that our Lord and 
Saviour hath promised, “I give unto them 
“eternal life, and they shall never perish, 
“ neither shall any pluck them out of my 
“hands'.” They who are of this society 
have such marks and notes of distinction 
from all others, as are not object unto our 
sense; only unto God, who seeth their 
hearts and understandeth all their secret 
cogitations, unto him they are clear and 
manifest. All men knew Nathanael to be 
an Israelite. But our Saviour piercing 
deeper giveth further testimony of him than 
men could have done with such certainty as 
he did, “ Behold indeed an Israelite in whom 
“is no guile.” If we profess as Peter did 3, 
that we love the Lord, and profess it in the 
hearing of men, charity is prone to believe 
all things, and therefore charitable men are 
likely to think we do so, as long as they see 
no proof tothe contrary. But that our love 
is sound and sincere, that it cometh from 
“a pure heart and a good conscience and a 


1 John x. 28. 


2 John i. 47. 
3 John xxi. 15. 


220 


“faith unfeigned?,” who can pronounce, 
saving only the Searcher of all men’s hearts, 
who alone intuitively doth know in this kind 
who are His? 

[3.] And as those everlasting promises 
of love, mercy, and blessedness belong to 
the mystical Church ; even so on the other 
side when we read of any duty which the 
Church of God is bound unto, the Church 
whom this doth concern is a sensibly known 
company. And this visible Church in like 
sort is but one, continued from the first be- 
ginning of the world to the lastend. Which 
company being divided into two moieties, 
the one before, the other since the coming 
of Christ; that part, which since the coming 
of Christ partly hath embraced and partly 
shall hereafter embrace the Christian Reli- 
gion, we term as by a more proper name 
the Church of Christ. And therefore the 
Apostle affirmeth plainly of all men Chris- 
tian 5, that be they Jews or Gentiles, bond 
or free, they are all incorporated into one 
company, they all make but one body. 
The unity of which visible body and Church 
of Christ consisteth in that uniformity which 
all several persons thereunto belonging 
have, by reason of that one Lord whose 
servants they all profess themselves, that 
one Faith which they all acknowledge, that 
one Baptism wherewith they are all initia- 
ted 7. 

[4.] The visible Church of Jesus Christ 
is therefore one, in outward profession of 
those things, which supernaturally apper- 
tain to the very essence of Christianity, and 
are necessarily required in every particular 
Christian man. “Let all the house of Isra- 
“ el know for certainty,” saith Peter, “ that 
“God hath made him both Lord and 
“Christ, even this Jesus whom you have 
“crucified 8, Christians therefore they 
are not, which call not him their Master 
and Lord 5. And from hence it came that 
first at Antioch, and afterwards throughout 
the whole world, all that are of the Church 
visible were called Christians even amongst 
the heathen. Which name unto them was 
precious and glorious, but in the estimation 
of the rest of the world even Christ Jesus 
himself was execrable !°; for whose sake 


41 Dima ἴ. 5. 

51 Cor. xii. 13. 

6« That he might reconcile both unto God in 
“ one body.” Ephes. ii. 16. “That the Gen- 
“tiles should be inheritors also, and of the same 
“body.” Ephes. iii. 6. Vide Th. p. 3. q. 7. art. 3. 
[should it not be “ q. 8. art. 3 ?”] 

7 [Ephes. iv. 5.] 

8 Acts i. 36. 

9John xiii. 13; Col. iii. 24. iv. 1. 

10] Cor. i. 23. Vide et Tacitum, lib. Annal. xv. 
[e. 44.] “Nero quesitissimis penis affecit quos 
* per flagitia invisos vulgus Christianos appellabat. 
“ Auctor nominis ejus Christus, qui Tiberio impe- 
“ritante per procuratorem Pontium Pilatum sup- 


The Church Visible: its Unity. 


Boox III. 


all men were so likewise which did ac- 
knowledge him to be their Lord. This 
himself did foresee, and therefore armed his 
Church, to the end they might sustain it 
without discomfort. “ All these things 
“they will do unto you for my name’s sake ; 
“vea, the time shall come, that whosoever 
“killeth you will think that he doth God 
“ good service '!.” “ These things I tell you, 
“that when the hour shall come, ye may 
“then call to mind how I told you before- 
“hand of them !2.” 

[5.] But our naming of Jesus Christ the 
Lord is not enough to prove us Christians, 
unless we also embrace that faith, which 
Christ hath published unto the world. To 
shew that the angel of Pergamus continued 
in Christianity, behold how the Spirit of 
Christ speaketh, “ Thou keepest my name, 
“and thou hast not denied my faith 13.” 
Concerning which faith, “ the rule thereof,” 
saith Tertullian, ‘‘is one alone, immovable, 
“and no way possible to be better framed 
“anew 14.” What rule that is he sheweth 
by rehearsing those few articles of Christian 
belief. And before Tertullian, Ireney : 
“The Church though scattered through 
“the whole world unto the utmost borders 
“of the earth, hath from the Apostles 
“and their disciples received belief !%.” 
The parts of which belief he also reciteth, 
in substance the very same with Tertullian, 
and thereupon inferreth, ‘This faith the 
“Church being spread far and wide pre- 
“serveth as if one house did contain them : 
“these things it’ equally embraceth, as 
“though it had even one soul, one heart, 
“and no more: it publisheth, teacheth and 
“ delivereth these things with uniform con- 
“sent, as if God had given it but one only 
“tongue wherewith to speak. He which 
“amongst the guides of the Church is best 
“able to speak utiereth no more ihan this, 
“and less than this the most simple doth 


“plicio affectus erat. Repressaque in praesens ex- 
“ jtiabilis superstitio rursus erumpebat, non modo 
“per Judeeam, originem ejus mah, sed per urbem 
“ etiam, quo cuncta undique atrocia aut pudenda . 
“ confluunt celebranturque.” 

n John xv. 21. 

12 John xvi. 2. 4. 

13 Apoe. 11,13. 

14 Tertull. de Virgin. Veland. [c. 1. Regula qui- 
“ dem fidei una omninu est, sola immobilis et irre- 
« formabilis.” a 

15 Tren. advers. Heres. lib. i. cap. 2. et 3. [Ἢ 
μὲν ἐκκλησία, καιπὲρ καθ᾽ ὅλης τῆς οἰκουμένης ἕως περά- 
των τῆς γῆς διεσπαρμένη, παρὰ δὲ τῶν ᾿Αποστύλων καὶ 
τῶν ἐκείνων μαθητῶν παραλαβοῦσα τὴν... πίστιν... 

And ¢. iii. Tavriy τὴν πίστιν, ὡς προέφαμεν, ἡ ἐκκλη- 
σία, καιπὲρ ἐν ὅλῳ τῳ κόσμῳ διεσπαρμένη, ἐπιμελῶς φυ- 
λάσσει. ὡς ἕνα οἶκον οἰκοῦσα" καὶ ὁμοίως πιστεύει τούτοις 
ὡς μίαν ψυχὴν καὶ τὴν αὐτὴν ἔχουσα καρδίαν" καὶ συμ- 
φώνως ταῦτα κηρύσσει καὶ διδάσκει καὶ παραδίδωσιν, ὡς 
ὃν στόμα κεκτημένη... -. καὶ οὔτε ὃ πάνυ δυνατὸς ἐν λόγῳ 
τῶν ἐν ταῖς ἐκκλησίαις προεστώτων ἕτερα τούτων ἐρεῖ... 
οὔτε ὃ ἀσθενὴς ἐν τῳ λόγῳ ἐλαττώσει τὴν παράδοσιν. 


Ch. i. 6—8.] 


“not utter,” when they make profession of 
their faith. 

[6.] Now although we know the Chris- 
tian faith and allow of it, yet in this respect 
we are but entering; entered we are not 
into the visible Church before our admit- 
tance by the door of Baptism. Wherefore 
immediately upon the acknowledgment of 
Christian faith, the Eunuch (we see) was 
baptized by Philip 15, Paul by Ananias 17, 
by Peter an huge multitude containing 
three thousand souls 18, which being once 
baptized were reckoned in the number of 
souls added to the visible Church. 

[7.] As for those virtues that belong unto 
moral rignteousness and honesty of life, we 
do not mention them, because they are not 
proper unto Christian men, as they are 
Christian, but do concern them as they 
are men. ‘True it is, the want of these vir- 
tues excludeth from Salvation 15. So doth 
much more the absence of inward belief of 
heart; so doth despair and lack of hope ; so 
emptiness of Christian love and charity. 
But we speak now of the visible Church, 
whose children are signed with this mark, 
“ One Lord, one Faith, one Baptism.” In 
whomsoever these things are, the Church 


16 Acts vu. 38. 

17 Acts xxii. 16. 

18 Acts 11. 41. 

19 (Chr. Letter, p. 8. ‘ Whether you mean... 
“ that morall virtues are 2ny where nghtlie taught 
“but in holy Scripture: or that wheresoever they 
“be taught, they be of such necessitie, that the 
“ wante of them exclude from salvation, and what 
“ Scripture approveth such a saying ?” 

Hooker, MS. note. “A doctrine which would 
well have pleased Caligula, Nero, and such oth- 
“er monsters to heare. Had thapostles taught 
“this it might have advanced them happily to 
“honour. The contrary doctrine hath cost many 
«ἐς saints and martyrs their lives.” 

Ibid. p. 13.“ The very cause why good workes 
“ cannot justify is for that evell workes do exclude 
* from salvation: And the most righteous in some 
“things offend. ‘ Vid. Philon. p. 205.” (εἰ γὰρ 
βουληθείη ὃ Beds δικάσαι τῳ θνητῳ χωρὶς ἐλέου, τὴν 
καταδικάδουσαν ψῆφον οἵσει. μηδενὸς ἀνθρώπων τὸν ἀπὸ 
γενέσεως μέχρι τελευτῆς βίον ἄπταιστον ἐξ ἑαυτοῦ 
ὁραμόντος, ἀλλὰ τοῦ μὲν ἑκουσίοις, τοῦ δὲ ἀκουσίοις 
χρησαμένου τοῖς ἐν ποσὶν ὀλισθήμασιν.) 

And again, ibid. ““ΤῊΘ workes of heathen men 
“not acceptable proptey pravum agendi prin- 
“cipium. Vide “ ΕΘΗ τ. (* Licet dicere, Phi- 
«ὁ Josophie alios nomen usurpasse, nos vitam. Ete- 
“nim, qualia ab his dari possunt precepta viven- 
« di? Causam nesciunt: ignorantes enim Deum, 
et statim ab exordio justitie declinantes, conse- 
τὸ quenti in cetera feruntur errore. Sic fit postea, 
“ut studiorum talium finis sit vanitas. Siqui apud. 
*illos honestiora definiunt, huic jactantie deservi- 
“unt huic laborant: ita apud eos non est vacua 
«ς yitiis abstinentia vitiorum.” Epist. ad Valerian. 
in Bibl. Patr. Colon. 1618. t. iv. p. 777.) 

And again, ibid. ‘“ Morall workes done in faith, 
“hope and charitie are accepted and rewarded 
with God, the want thereof punished with eter- 
“nal death. Noe fornicator, adulterer, ὅσο." 


One Lord ; One Faith; One Baptism, 


221 


doth acknowledge them for her children ; 


1 them only she holdeth for aliens and stran- 


gers, in whom these things are not found. 
For want of these it is that Saracens, Jews, 
and Infidels are excluded out of the bounds 
of the Church. Others we may not deny to 
be of the visible Church, as long as these 
things are not wanting in them. For appa- 
rent it is, that all men are of necessity either 
Christians or not Christians. If by external 
profession they be Christians, then are they 
of the visible Church of Christ : and Chris- 
tians by external profession they are all, 
whose mark of recognizance hath in it those 
things which we have mentioned, yea al- 
though they be impious idolaters, wicked 
heretics, persons excommunicable, yea, and 
cast out for notorious improbity. Such 
withal we deny not to be the imps and limbs 
of Satan, even as long as they continue 
such. 

[8.] Is it then possible, that the selfsame 
men should belong both to the synagogue 
of Satan and to the Church of Jesus Christ ? 
Unto that Church which is his mystical 
body, not possible ; because that body con- 
sisteth of none but only true Israelites, true 
sons of Abraham, true servants and saints 
of God. Howbeit of the visible body and 
Church of Jesus Christ those may be and 
oftentimes are, in respect of the main parts 
of their outward profession, who in regard 
of their inward disposition of mind, yea, of 
external conversation, yea, even of some 
parts of their very profession, are most wor- 
thily both hateful in the sight of God him- 
self, and in the eyes of the sounder part of 
the visible Church most execrable. Our 
Saviour therefore compareth the kingdom 
of heaven to a net, whereunto all which 
cometh neither is nor seemeth fish?°: his 


|Church he compareth unto a field, where 


tares manifestly known and seen by all men 
do grow intermingled with good corn” 
and even so shall continue till the final con- 
summation of the world. God hath had 
ever and ever shall have some Church vis- 
ible upon earth. When the people of God 
worshipped the calf in the wilderness ??; 
when they adored the brazen serpent 38: 


jwhen they served the gods of nations; 


when they bowed their knees to Baal 24; 
when they burnt incense and offered saeri- 
fice unto idols 25: true it is, the wrath of 
God was most fiercely inflamed against 
them, their prophets justly condemned them, 
as an adulterous seed 7° and a wicked gen- 
eration of miscreants, which had forsaken 
the living God 27, and of him were likewise 
forsaken 38, in respect of that singular mer- 


24 Jer. xi. 13. 

252 Kings xxii. 17. 
26 Tsa. lvii. 3. 

27 Isa. 1. 4. 

25 Isa. lx. 15. 


20 Matt. xiii. 47. 

21 Matt. xiii. 24. 

22 Exod. xxxii; Ps. evi. 
19, 20. 

23.2 Kings xviii. 4. 


222 


ΟΥ̓ wherewith he kindly and lovingly em- 
braced his faithful children. Howbeit re- 
taining the law of God and the holy seal of 
his covenant, the sheep of his visible flock 


they continued even in the depth of their | 


disobedience and rebellion?®. Wherefore 
not only amongst them God always had his 
Church, because he had thousands which 
never bowed their knees to Baal®°; but 
whose knees were bowed unto Baal, even 
they were also of the visible church of God. 
Nor did the Prophet so complain, as if that 
Church had been quite and clean extin- 
guished; buthe took it as though there had 
not been remaining in the world any be- 
sides himself, that carried a true and an 
upright heart towards God with care to 
serve him according unto his holy will. 

[9.1 For lack of diligent observing the 
difference, first between the Church of God 
mystical and visible, then between the vis- 
ible sound and corrupted, sometimes more, 
sometimes less, the oversights are neither 
few nor light that have been committed. 
This deceiveth them, and nothing else, who 
think that in the time of the first world, the 
family of Noah did contain all that were of 
the visible Church of God. From hence it 
grew, and from no other cause in the world, 
that the African bishops in the council of 
Carthage 31, knowing how the administra- 
tion of baptism belongeth only to the Church 
of Christ. and supposing that heretics which 
were apparently severed from the sound 
believing Church could not possibly be of 
the Church of Jesus Christ, thought it utter- 
ly against reason, that baptism administer- 
ed by men of corrupt belief should be ac- 
counted as a sacrament. And therefore in 
maintenance of rebaptization their argu- 
ments are built upon the  fore-alleged 
ground 33, “ That heretics are not at allany 
“art of the Church of Christ. Our Sa- 
“viour founded his Church on a rock, and 
“not upon heresy 383, Power of baptizing 
“he gave to his Apostles, unto heretics he 
“ gave it not *4. Wherefore they that are 
“ without the Church, and oppose them- 
“ selves against Christ, do but scatter His 
“ sheep and flock, without the Church bap- 
“ tize they cannot.” Again, “Are hereucs 
“Christians or are they not? If they be 
“ Christians wherefore remain they not in 
“ God’s Church? If they be no Christians, 


29 Jer. xiii. 11. 

30 1 Kings xix. 18. 

31(A. D. 256.] : 

82 Fortunat. in Concil. Car. [“ Jesus Christus, 
“ Dominus et Deus noster, Dei Patris et Creatoris 
“ Filius, super petram edificavit Ecclesiam suam, 
“non super heresin; et potestatem baptizandi 
“ Episcopis dedit, non hereticis. Quare qui ex- 
tra Ecclesiam sunt, et contra Christum stantes 
“oves ejus et gregem spargunt, baptizare foris non 
“ἐ possunt.” t. 1. 233. ed. Fell.] 

33 Matt. vii. 24. xvi. 18, 94 Matt. xxvii. 19. 


The supposed Incorruption of the Visible Church. 


[Boox ΠῚ. 


“how make they Christians? Or to what 
“purpose shall those words of the Lord 
“serve: ‘He which is not with me is 
against me’ and, ‘ He which gathereth not 
with me scattereth 352) Wherefore evi- 
dent it is, that upon misbegotten children 
and the brood of Antichrist without re- 
baptization the Holy Ghost cannot de- 
“ scend 885.» But none in this case so ear- 
nest as Cyprian °7; “I know no baptism but 
“one, and that in the Church only; none 
without the Church, where he that doth 
‘ cast out the Devil hath the Devil; he doth 
examine about belief whose lips and words 
do breathe forth a canker; the faithless 
“ doth offer the articles of faith; a wicked 
creature forgiveth wickedness; in the 
‘name of Christ Antichrist signeth; he 
which is cursed of God blesseth; a dead 
carrion promiseth life ; a man unpeaceable 
giveth peace; a blasphemer calleth upon 
the name of God ; a profane person doth 
exercise priesthood ; a sacrilegious wretch 
“ doth prepare the altar; and in the neck 
of all these that evil also cometh, the Eu- 
charist a very bishop of the Devil doth 
presume to consecrate.” All this was 
true, but not sufficient to prove that hereties 
were in no sort any part of the visible 
Church of Christ, and consequently their 
baptism no baptism. This opinion there- 
fore was afterwards both condemned by 
a better advised council 35, and also revoked 
by the chiefest of the authors thereof them- 
selves. 


35 Matt. xii. 30. 

35 Secundinus in eodem Concil. [ibid. p. 234, 
- Heretici Christiani sunt, an non? Si Christiant 
“ sunt, cur in Ecclesia Dei non sunt? Si Chris- 
“ tiani non sunt, quomodo Christianos faciunt? aut 
“quo pertinebit sermo Domini dicentis, Qui non 
“ est mecum adversus me est, et qui non mecum 
“ colligit spargit? Unde constat, super filios alien- 
“os et soboles Antichristi Spiritum Sanctum per 
“manus impositionem tantummodo non posse de- 
“ scendere.”] 

37 (Not Cyprian, but another Cecilius, Bishop 
of Bilta in Mauritania, ibid. 230. “Ego unum 
“ baptisma in Ecclesia sola scio, et extra Ecclesi- 
“am nullum. Hic erit unum, ubi spes vera est et 
“ fides certa. Sic enim scriptum est: ‘ Una fides 
“una spes, unum baptisma,’ non apud hereticos, 
“‘ubi spes nulla est, et fides falsa, ubi omnia per 
“ mendacium aguntur, ubi exorcizat demoniacus ; 
“ sacramentum interrogat cujus os et verba cancer 
“emittunt; fidem dat infidelis; veniam delicto- — 
“ram tribuit sceleratus; in nomine Christi tingit — 


“ Antichristus ; benedicit a Deo maledictus; vi- 


“tam pollicetur mortuus ; pacem dat impacifieus 5 _ 
“ Deum invocat blasphemus ; sacerdotium admin- 
“istrat prophanus; ponit altare sacrilegus. Ad 
“hee omnia accedit et illud malum, ut antistites 
“ Diaboli audeant Eucharistiam facere.”’] 

38 In Concilio Niceno. Vide Hieron. Dial. ady. 
Lucifer. [ii. 146. The genuine canons of the coun- 
cil of Nice contain no express general enactment — 


on this point: only the 8th canon exempts the No- 


vatians from rebaptization, the 19th imposes it on 


q 


7 


Ch. i. 10.] led to the Error 

[10.] What is but only the selfsame er- 
ror and misconceit, wherewith others being 
at this day likewise possessed, they ask us 
where our Church did lurk, in what cave 
of the earth it slept for so many hundreds 
of years together before the birth of Martin 
Luther? As if we were of opinion that 
Luther did erect a new Church of Christ. 
No, the Church of Christ which was from 
the beginning is and contimaeth unto the 
end: of which Church all parts have not 
Seen always equally sincere and sound. In 
the days of Abia it plainly appeareth that 
Judah was by many degrees more free from 
pollution than Israel, as that solemn ora- 
tion sheweth wherein he pleadeth for the 
one against the other in this wise **: “ O 


- “ Jeroboam and all Israel hear you me: have 


“ve not driven away the priests of the 
“ Lord, the sons of Aaron and the Levites, 
“ and have made you priests like the people 
“ of nations? Whosoever cometh to con- 
“secrate with a young bullock and seven 
“rams, the same may be a priest of them 
“that are no gods. But we belong unto 
“the Lord our God and have not forsaken 
“him; and the priests the sons of Aaron 
“ minister unto the Lord every morning and 
“ every evening burnt-offerings and sweet 
τ incense, and the bread is set in order upon 
“ the pure table, and the candlestick of gold 
το with the lamps thereof to burn every eve- 
“ning ; for we keep the watch of the Lord 
“ our God, but ye have forsaken him 4°.” 
In St. Paul’s time the integrity of Rome 
was famous; Corinth many ways reproved; 
they of Galatia much more out of square‘. 


the followers of Paul of Samosata. The principle 
however, for which Hooker contends, is plainly im- 
plied in these two enactments. See Routh, Scrip- 
torum Ecclesiasticorum Opuscula, p. 359, 366. 
The 7th canon of Constantinople is more express : 
but its genuineness is doubted: however it may 
safely be appeuled to for the practice of the ortho- 
dox church in that age, ibid,379, 450. The pas- 
sage from St. Jerome is as follows: “Conatus est 
“‘beatus Cyprianus contritos lacus fugere, nec bi- 
‘ bere de aqua aliena ; et idcirco hereticorum bap- 
“‘tisma reprobans, ad Stephanum tune Romane 
“urbis Episcopum, qui a beato Petro vigesimus 
«ὁ sextus fuit, super hac re Africanam synodum di- 
“ rexit: sed conatus ejus frustra fuit. Denique illi 
“jpsi episcepi, qui rebaptizandos hereticos cum 
“eo statuerant, ad antiquam consuetudinem reyo- 
“‘Juti, novum emisere decretum.” (But see the 
viiith canon of the council of Arles, (A. Ὁ. 314.) 


| as quoted by Dr. Routh, Reliquie Sacre, III. 


137. and his note there, which seems to prove that 
St. Jerome did not mean a formal repeal of St. Cy- 
prian’s rule, but a discontinuance of it in practice, 


sanctioned as we know by St. Augustin, who was 


Jerome’s contemporary.) And p. 147, A. “ Syno- 
dus quoque Nicena...... omnes hereticos sus- 
* cepit, exceptis Pauli Samosateni discipulis.”] 

392 Chron. xiii. 4, 9, 10, 11. 

40[See the conclusion of Hooker’s first Sermon 
on part of St. Jude.] 

41[Rom. i. 8 ; 1 Cor. i. iti—vi; Gal. 1. 6.] 


of Rebaptization. 223 
In St. John’s time Ephesus and Smyrna in 
far better state than Thyatira and Perga- 
mus were #2, We hope therefore that to 
reform ourselves if at any time we have 
done amiss, is not to sever ourselves from 
the Church we were of before. In the 
Church we were, and we are so still. Other 
difference between our estate before and 
now we know none but only such as we see 
in Judah; which having sometime been 
idolatrous became afterwards more sound- 
ly religious by renouncing idolatry and 
superstition. If Ephraim “be joined unto 
“ idols,” the counsel of the Prophet is, ‘ Let 
“him alone.” “If Israel play the harlot, let 
not Judah sin 4%.” “Jf it seem evil unto 
“ you,” saith Joshua #4, “to serve the Lord, 
“ choose you this day whom you willserve ; 
“ whether the gods whom your fathers serv- 
“ed beyond the flood, or the gods of the 
“ Amorites in whose land ye dwell: but I 
“and mine house will serve the Lord.” 
The indisposition therefore of the Church 
of Rome to reform herself must be no stay 
unto us from performing our duty to God; 
even as desire of retaining conformity with 
them could be no excuse if we did not per- 
form that duty. 

Notwithstanding so far as lawfully we 
may, we have held and do hold fellowship 
with them. For even as the Apostle doth 
say of Israel that they are in one respect 
enemies but in another beloved of God 4; 
in like sort with Rome we dare not commu- 
nicate concerning sundry her gross and 
grievous abominations, yet touching those 
main parts of Christian truth wherein they 
constantly still persist, we gladly acknowl- 
edge them to be of the family of Jesus 
Christ; and our hearty prayer unto God 
Almighty is, that being conjoined so far 
forth with them, they may .at the length 
(if it be his will) so yield to frame and 
reform themselves. that no distraction re- 
main in any thing, but that we “all may 
“ with one heart and one mouth glorify God 


42 Apoc. ii. Vide S. Hieron. [ubi sup. 146. “ Apos- 
“tolis adhue in seculo superstitibus, adhue apud 
« Judeam Christi sanguine recenti, phantasma 
‘«* Domini corpus asserebatur: Galatas ad observa- 
* tionem legis traductos Apostolus iterum partu- 
“rit: Corinthios resurrectionem camis non creden- 
“tes pluribus argumentis ad verum iter trahere 
“ conatur..... Plurimi (hereticorum) vivente ad- 
“hue Joanne Apostolo eruperunt....... Angelo 
“ Ephesi deserta charitas imputatur: in angelo 
«“ Pergamene Ecclesia, idolothytorum esus, et 
“ Nicolaitarum doctrina reprehenditur: item apud 
“ angelum Thiatyrorum Hiezabel Prophetissa, et 
“ simulacrorum esce, et fornicationes increpantur. 
« ἘΠῚ tamen omnes hos ad penitentiam Dominus 
“ hortatur....non autem cogeret penitere, si non 
“ esset peenitentibus veniam concessurus.”} 

43 Hos. iv. 17, 15. 

44 Josh. xxiv. 15. 

45 Rom. xi. 28. 


224 


“the Father of our Lord and Saviour 45." 
whose Church we are. 

As there are which make the Church of 
Rome utterly no Church at all, by reason 
of so many, so grievous errors in their doc- 
trines ; so we have them amongst us, who 
under pretence of imagined corruptions in 
our discipline do give even as hard a judg- 
ment of the Church of England itself 4”. 

[11.1 But whatsoever either the one sort 
or the other teach, we must acknowledge 
even heretics themselves to be, though a 
maimed part, yet a part of the visible 
Church. If an infidel should pursue to 
death an heretic professing Christianity, 
only for Christian profession’s sake, could 
we deny unto him the honour of martyr- 
dom? Yet this honour all men know to 
be proper unto the Church. Heretics there- 
fore are not utterly cut off from the visible 
Church of Christ. 

If the Fathers do any where, as often- 
times they do, make the true visible Church 
of Christ and heretical companies opposite ; 
they are to he construed as separating 
heretics, not altogether from the company 
of believers, but from the fellowship of 
sound believers. For where professed un- 
belief is, there can be no visible Church of 
Christ; there may be, where sound belief 
wanteth. Infidels being clean without the 
Church deny directly and utterly reject the 
very principles of Christianity ; which her- 
etics embrace and err only by miscon- 
struction: whereupon their opinions, al- 
though repugnant indeed to the principles 
of Christian faith, are notwithstanding by 
them held otherwise, and maintained as 
most consonant thereunto. Wherefore 
being Christians in regard of the general 
truth of Christ which they openly profess. 
yet they are by the Fathers every where 
spoken of as men clean excluded out of the 
right believing Church, by reason of their 
particular errors, for which all that are of 
a sound belief must needs condemn them. 

[12.] In this consideration, the answer of 
Calvin unto Farel concerning the children 
of Popish parents doth seem crazed *. 
“Whereas,” saith he, “you ask our judg- 
“ment about a matter, whereof there is 
“ doubt amongst you, whether ministers of 
“our order professing the pure doctrine of 


46 Rom. xv. 6. 

47 [See Pref. c. viii. 1.] 

48 Calvin. Epist. 149, [p. 173. ed. Genev. 1617. 
« Rogas, liceatne ordinis nostri ministris, qui pu- 
“ram evangelii doctrinam profitentur, ad baptis- 
“mum admitere infantem, cujus pater ab ecclesiis 
“ nostris alienus est, mater vero ad Papatum defe- 
* cit, ita ut parentes ambo sint Papiste: ita re- 
“ spondendum censuimus; absurdum esse ut eos 
“ baptizemus, qui corporis nostri membra censeri 
“ nequennt. Quum in hoc ordine sint Papistarum 
“ liberi quomodo baptismum illis administrare li- 
“ ceat, non videmus.”] 


Heretics in what Sense a part of the Church. 


[Boor ΠῚ. 


“the Gospel may lawfully admit unto bap- 
“tism an infant whose father is a stranger 
“into our Churches, and whose mother hath 
“fallen from us unto the Papacy, so that 
“ both the parents are popish: thus we have 
“thought good to answer; namely, that it 
“is an absurd thing for us to baptize them 
“which cannot be reckoned members of 
“our body. And sith Papists’ children are 
“such, we see not how it should be lawful 
“to minister baptism unto them.” Sounder 
a great deal is the answer of the ecclesias- 
tical college of Geneva unto Knox, who 
having signified unto them, that himself did 
not think it lawful to baptize bastards or the 
children of idolaters (he meaneth Papists) 
or of persons excommunicate, till either 
the parents had by repentance submitted 
themselves unto the Church, or else their 
children being grown unto the years of un- 
derstanding should come and sue for their 
own baptism: “For thus thinking,” saith 
he, “1 am thought to be over-severe, and 
“that not only by them which are popish, 
“but even in their judgments also who 
“think themselves maintainers of the 
“ truth 4°.” Master Knox’s oversight here- 
in they controlled. Their sentence was, 
“ Wheresoever the profession of Christi- 
“anity hath not utterly perished and been 
“extinct, infants are beguiled of their righit, 
“if the common seal be denied them 5% 
Which conclusion in itself is sound, al- 
though it seemeth the ground is but weak 
whereupon they built it. For the reason 
which they yield of their sentence, is this; 
“ The promise which God doth make to the 
“ faithful concerning their seed reachetii un 
“toa thousand generations; it resteth not 
“only in the first degree of descent. In- 
“fants therefore whose great-grandfathers 
“ have been holy and godly, do in that re- 
“spect beleng to the body of the Chureh 
“although the fathers and grandfathers of 
“ whom they descend have been apostates: 
“ because the tenure of the grace of God 
“which did adopt them three hundred 
“ years ago and more in their ancient pre- 
“ decessors, cannot with justice be defeated 
“ and broken off by their parents’ impiety 
“ coming between *!.” By which reason of 


49 Hpist. 283. [Ibid. p. 441. “ Anad baptismum 
*admitti debeant spuri, idololatrarum et excom- 
“municatorum filii, priusquam vel parentes per 
“ resipiscentiam sese subdiderint Ecclesie, vel ii 
“ qui ex hujusmodi prognati sunt, baptismum pe- 
“tere possint. Quia nego, plus quo seyerus ju- 
* dicor, non a solis Papisticis, verum etiam ab lis 
“ qui sibi veritatis patroni videntur.’”] 

50 Epist. 285. [Ibid. p. 442. Ubicunque non 
“ prorsus intercidit, vel extincta fuit Christianismi 
“ professio, fraudantur jure suo infantes, si a com- 
“ muni symbolo arcentur.”] 

51 Caly. ubi supra. ‘ Imprimis expendere con- 
“ἐ venit, quos Deus sua voce ad baptismum invitet. 
“ Promissio autem non sobolem tantum cujusque 


Ch. i. 13, 14.] 


theirs although it seem that all the world 
may be baptized, inasmuch as no man liv- 
ing is a thousand descents removed from 
SAdam himself, yet we mean not atthis time 
‘either to uphold or to overthrow it: only 
their alleged conclusion we embrace, so it 
‘be construed inthis sort; “That foras- 
-“ muchas men remain in the visible Church, 
᾿ς ull they utterly renounce the profession 
“ of Christianity, we may not deny unto in- 
« fants their right by withholding from them 
_ * the public sign of holy baptism, if they be 
“born where the outward acknowledg- 
“ment of Christianity is not clean gone 
“and extinguished.” For being in such 
‘sort born, their parents are within the 


em interest and right in baptism. 


t heresies and crimes which are not actu- 
ally repented of and forsaken, exclude 
ite and clean from that salvation which 
longeth unto the mystical body of Christ; 
they also make a separation from the 
ible sound Church of Christ; altogether 
m the visible Church neither the one nor 

e other doth sever. As for the act of ex- 
communication, it neither shutteth out from 
e mystical, nor clean from the visible, but 
nly from fellowship with the visible in holy 
duties. With what congruity then doth 
the Church of Rome deny, that her enemies 
whom she holdeth always for heretics, do 
tall appertain to the Church of Christ ; 
when her own do freely grant, that albeit 
the Pope (as they say) cannot teach heresy 
for propound error, he may notwithstand- 
ing himself worship idols, think amiss con- 
cerning matters of faith 53, yea give himself 
unto acts diabolical, even being Pope? 
How exclude they us from being any part 
of the Church of Christ under the colour 
and pretence of heresy, when they cannot 
but grant it possible even for him to be as 
touching his own personal persuasion heret- 
_ieal5*, who in their opinion not only is of 


“fidelium in primo gradu comprehendit, sed in 
_ mille generationes extenditur.... Nobis ergo mi- 
_©nime dubium est, quin soboles ex piis et sanctis 
'“atavis progenita, quamvis apostate fucrint avi 
_® et parentes, ad Ecclesie tamen corpus pertine- 
ant»... Quia iniquum est, cum Deus ante annos 
treerntos vel plures adoptione sua eos dignatus 
'“fue>t, ut que deinde secuta est parentum impie- 
“tas celestis gratie cursum abrumpat.” ‘The 
formr letter was dated 1553, this 1559.] 

52(Harding ap. Jewel. Def. of Apol. 632. ed. 

1611. “The Pope may err by personed error, in 

“his own private judgment, as a man; and as a 

‘particular Doctor in his own opinion: yet as he 

Pope....in public judgment, in deliberation, 

and definitive sentence, he never erreth nor ever 
“erred.”) 

53[Alphonsus de Castro de Her. i. 4, ap. Jew- 
: “ Non dubitamus an hereticum esse, et 
am esse, coire in unum possint. Non 
lim credo aliquem esse adeo impudentem Pape 
Vou. 1. 15 


hurch, and therefore their birth doth give | 


[13.] Albeit not every error and fault, | 


National Churches how defined. ‘ 


225 


the Church, but holdeth the chiefest place 
of authority over the same? But of these 
things we are not now to dispute. That 
which already we have set down, is for our 
present purpose sufficient. 

[14.] By the Church therefore in this 
question we understand no other than only 
the visible Church. For preservation of 
Christianity there is not any thing more 
needful, than that such as are of the visible 
Church have mutual fellowship and society 
one with another. In which consideration, 
as the main body of the sea being one, yet 
within divers precincts hath divers names ; 
so the Catholic Church is in like sort divid- 
ed into a number of distinct Societies, every 
of which is termed a Church within itself. 
In this sense the Church is always a visible 
society of men; not an assembly, but a so- 
ciety. Foralthough the name of the Church 
be given unto Christian assembles, although 
any multitude of Christian men congregat- 
ed may be termed by the name of a Church, 
yet assemblies properly are rather things 
that belong to a Church. Men are as- 
sembled for performance of public actions ; 
which actions being ended, the assembly 
dissolveth itself and is no longer in being, 
whereas the Church which was assembled 
doth no less continue afterwards than be- 
fore. ‘‘ Where but three are, and they of 
“the laity also (saith Tertullian), yet there 
“is a Church *4;” that is to say, a Chris- 
tian assembly. But a Church, as now we 
are to understand it; is a Society; that is, 
a number of men belonging unto some 
Christian fellowship, the place and limits 
whereof are certain, That wherein they 
have communion is the public exercise of 
such duties as those mentioned in the 
Apotles’ Acts, “instruction, breaking of 
“bread and prayer®>.” As therefore they 
that are of the mystical body of Christ 
have those inward graces and virtues, 
whereby they differ from all others, which 
are not of the same body; again, whosoever 
appertain to the visible body of the Church, 
they have also the notes of external pro- 
fession, whereby the world knoweth what 
they are: after the same manner even the 
several societies of Christian men, unto 
every of which the name of a Church is 
given with addition betokening severalty, 
as the Church of Rome, Corinth, Ephesus, 
England, and so the rest, must be endued 
with correspondent general properties be- 
longing unto them as they are public Chris- 
tian societies. And of such properties com- 
“ assentatorem, ut ei tribuere hoc velit, ut nec er- 
“rare, nec in interpretatione sacrarum literarum 
τς hallucinari possit.” This passage was omitted 
in the later editions of the work. See Laud’s Conf. 
with Fisher, p. 263, 264. ed. 1639.) 

54 Tertull. Exhort. ad Castit. [c. 7.] “ Ubi tres, 
“ Ecclesia est, licet Laici.” 

55 Acts ii. 42. 


220 


mon unto all societies Christian, it may not 
be denied that one of the very chiefest is 
Keclesiastical Polity. 

Which word I therefore the rather use, 
because the name of Government, as com- 
monly men understand it in ordinary speech, 
doth not comprise the largeness of that 
whereunto in this question it is applied. 
For when we speak of Government, what 
doth the greatest part conceive thereby, 
but only the exercise of superiority peculiar 
unto Rulers and Guides of others? ‘To our 
purpose therefore the name of Church- 
Polity will better serve, because it contain- 
eth both government and also whatsoever 
besides belongeth to the ordering of the 
Church in public. Neither is any thing in 
this degree more necessary than Church- 
Polity, which is a form of ordering the pub- 
lic spiritual affairs of the Church of God. 

II. But we must note, that he which af- 
firmeth speech to be necessary among all 
men throughout the world, 
doth not thereby import that 
all men must necessarily speak 
one kind of language. Even 
so the necessity of polity and 
regiment in all Churches may 
be held without holding any 
one certain form to be neces- 
sary in them all. Nor is it 
possible that any form of pol- 
ity, much less of polity eccle- 
siastical, should be good, unless God him- 
self be author of 1155, “Those things that 
“are not of God” (saith Tertullian,) “they 
“can have no other than God’s adversary 
“for their author.” Be it whatsoever in 
the Church of God, if it be not of God, we 
hate it. Of God it must be; either as 
those things sometime were, which God 
supernaturally revealed, and so delivered 
them unto Moses for government of the 
commonwealth of Israel; or else as those 
things which men find out by help of that 
light which God hath given them unto that 
end57, The very Law of Nature itself; 
which no man can deny but God hath in- 
stituted, is not of God, unless that be of 
God whereof God is the author as well this 
latter way as the former. But forasmuch 
as no form of Church-Polity is thought by 
them to be lawful, or to be of God, unless 
God be so the author of it that it be also set 
down in Scripture; they should tell us 
plainly, whether their meaning be that it 
must be there set down in whole or in part. 
For if wholly, let them shew what one form 
of Polity ever was so. Their own to be so 
taken out of Scripture they will not affirm; 


Whether it be 
necessary that 
some particu- 
lar form of 
Church Polity 
be set down in 
Scripture, sith 
the things that 
belong particu- 
larly unto any 
such form are 
not of necessi- 
ty to salvation. 


56 Tertull. de habitu mul. [c. 8.] ‘ A%muli sint 
“necesse est, que Dei non sunt.” 

57 Rom. ii. 15. ‘Tile legis hujus inventor, dis- 
“ceptator, lator.” Cic. iii. de Repub. [ap. Lact. vi. 
8.and Opp. vii. 906. Ed. Emesti.] : 


What Ecclesiastical Polity is. 


[Boox III. 


neither deny they that in part even this 
which they so much oppugn is also from 
thence taken, Again they should tell us, 
whether only that be taken out of Scripture 
which is actually and particularly there set 
down; or else that also which the general 
principles and rules of Scripture potentiall 
contain. ‘The one way they cannotas mudi 
as pretend, that all the parts of their own 
discipline are in Seripture: and the other way 
their mouths are stopped, when they would 
plead against all other forms besides their 
own; seeing the general principles are 
such as do not particularly prescribe any 
one, but sundry may equally be consonant 
unto the general axioms of the Scripture. 
[2.] But to give them some larger scope 
and not to close them up in these straits: 
let their allegations be considered, where- 
with they earnestly bend themselves against 
all which deny it necessary that any one 
complete form of church polity should be in 
Scripture. First therefore whereas it hath 
been told them 5’ that matters of faith, and 
in general matters necessary unto Salva- 
tion, are of a different nature from ceremo- 
nies, order, and the kind of church govern- 
ment; and that the one is necessary to be — 
expressly contained in the word of God, or | 
else manifestly collected out of the same, the 
other not so; that it is necessary not to re- 
ceive the one, unless there be something in 
Scripture for them ; the other free, if noth-— 
ing against them may thence be alleged: — 
although there do not appear any just or 
reasonable cause to reject or dislike of this, 
nevertheless as it is not easy to speak to 
the contentation of minds exulcerated in 
themselves, but that somewhat there will 
be always which displeaseth; so herein for 
two things we are reproved. 5°'The firstis 


58 [In Whitgift’s Answer to the Admon. 20, 21. 
See Def. 76, &c.] 

59 Two things misliked ; the one, that we distin- 
guish matters of discipline or church government 
from matters of faith and necessary unto Salva 
tion: the other, that we are injurious to the Scrip- 
ture of God in abridging the large and rich con- 
tents thereof. Their words ate these: “You 
“‘ which distinguish between these, and say, that 
“matters of faith and necessary unto salvation 
“may not be tolerated in the Church, unless they 
‘be expressly contained in the word of God, or 
‘manifestly gathered ; but that ceremonies, order, 
* discipline, government in the Church, may not 
“be received against the word of God, and conse- 
‘quently may be received if there be no word 
“against them, although there be none for them: 
* you (I say) distinguishing or dividing after this 
“ sort do prove yourself an evil divider. As though 
“matters of discipline and kind of government 
‘were not matters necessary to salvation and of 
“faith.” [This sentence (“ as though... of faith”) 
is transposed by Hooker to this place, from where 
it occurs in T. C. a few lines above.j It is no 
“ small injury which you do unto the word of God 
“ to pin it in so narrow room, as that it should be 


Ch. iii. 1—3.] 


misdistinguishing, because matters of dis- 
cipline and church government are (as they 
say) “matters necessary to salvation and 
of faith,” whereas we put a difference be- 
tween the one and the other. Our second 
fault is, injurious dealing with the Scripture 
of God, as if it contained only “ the principal 
“points of religion, some rude and unfash- 
“joned matter of building the Church, but 
“had left out that which belongeth unto 
“the form and fashion of it; as if there were 
“in the Scripture no more than only to 
‘cover the Church’s nakedness, and not 
“chains, bracelets, rings, jewels, to adorn 
“her; sufficient to quench her thirst, to kill 
“her hunger, but not to minister a more 
_“Jiberal, and (as it were) a more delicious 
“and dainty diet.” In which case *® our 
apoiogy shall not need to be very long. 
Ill. The mixture of those things by speech 
which by nature are divided, is the mother of 
allerror. To take away there- 
fore that error which confu- 
sion breedeth, distinction is re- 
quisite. Rightly to distinguish 
is by conceit of mind to sever 
things different in nature, and 
to discern wherein they differ. 
So that if we imagine a dif- 
ference where there is none, 
because we distinguish where we should 
not, it may not be denied that we misdis- 
tinguish. The only trial whether we do 
so, yea or no, dependeth upon comparison 
between our conceit and the nature of things 
conceived. 

[2.] Touching matters belonging unto 
the Church of Christ this we conceive, that 
they are not of one suit. Some things are 
merely of faith, which things it doth suffice 
that we know and believe; some things not 
only to be known but done, because they 
concern the actions of men. Articles about 
the Trinity are matters of mere faith, and 
must be believed. Precepts concerning the 
works of charity are matters of action; 
which to know, unless they be practised, is 
not enough. This being so clear to all 


That matters of 
_ discipline are 
different from 
matters of faith 
and salvation ; 
and that they 
themselves so 
teach which 
are our re- 
provers. 


« able to direct us but in the principal pots of our 
“religion ; or as though the substance of religion 
“or some rude and unfashioned matter of build- 
“ing of the Church were uttered in them; and 
“those things were left out that should pertain to 
“the form and fashion of it; or as if there were 
“in the Scriptures only to cover the Church’s na- 
“ kedness, and not also chains and bracelets and 
“rings and other jewels to adorn her and set her 
“ out ; or that, to conclude there were sufficient to 
* quench her thirst and kill her hunger, but not to 
minister unto her a more liberal and (as it were) 
“a more delicious and dainty diet. These things 
“you seem to say, when you Bay that matters ne- 
© cessary to Salvation and of Faith are contained 
“in Scripture ; especially when you oppose these 
“things to Ceremonies, Order, Discipline, and 
“ Government.” TT. C. lib. i. p. 26. [14.] 
- © fcause 1] 


Two Objections to Whitgift’s Statement. 


227 


men’s understanding, I somewhat marvel 
that they especially should think it absurd 
to oppose Church-government, a plain mat- 


ter of action, unto matters of faith, who 


know that themselves divide the Gospel into 
Doctrine and Discipline δ᾽, For if matters 


| of discipline be rightly by them distinguish- 


ed from matters of doctrine, why not mat- 
ters of government by us as reasonably set 
against niatters of faith? Do not they un- 
der doctrine comprehend the same which 
we intend by matter of faith? Do not they 
under discipline comprise the regiment of 
the Church? When they blame that in us 
which themselves follow, they give men 
great cause to doubt that some other thing 
than judgement doth guide their speech. 

[3.] What the Church of God standeth 
bound to know or do, the same in part na- 
ture teacheth. And because nature can 
teach them but only in part, neither so fully 
as is requisite for man’s salvation, nor so 
easily as to make the way plain and ex- 
pedite enough that many may come to the 
knowledge of it, andso be saved; therefore 
in Scripture hath God both collected the 
most necessary things that the school of na- 
ture teacheth unto that end, and revealeth 
also whatsoever we neither could with safe- 
ty be ignorant of, nor at all be instructed in 
but by supernatural revelation from him. 
So that Scripture containing all things that 
are in this kind any way needful for the 
Church, and the principal of the other sort, 
this is the next thing wherewith we are 
charged as with an error: we teach that 
whatsoever is unto salvation termed neces- 
sary by way of excellency, whatsoever it 
standeth all men upon to know or do that 
they may be saved, whatsoever there is 
whereof it may truly be said, “ This not to 
“believe is eternal death and damnation,” 
or, “ This every soul that will live must duly 
“observe : of which sort the articles of 
Christian faith and the sacraments of the 
Church of Christ are: all such things if 
Scripture did not comprehend, the Church 
of God should not be able to measure out 
the length and the breadth of that way 
wherein for ever she is to walk, heretics 
and schismatics never ceasing some to 
abridge, some to enlarge, all to pervert and 
obscure the same. But as for t! ose things 
that are accessory hereunto, those things 
that so belong to the way of salvation, as to 
alter them is no otherwise to change that 
way, than a path is changed by altering only 
the uppermost face thereof; which be it 
laid with gravel, or set with grass, or paved 

61T. C. 1. ii. p. 1. “ We offer to shew the disci- 
‘pline to be a part of the Gospel.” And again, p. 
5. “1 speak of the Disciplineasof a partof the Gos- 
“pel.” If the Discipline be one part of the Gos- 
pel, what other part can they assign bnt Doctrine 
to answer in division to the Discipline? [Sce also 
lib. i. p. 32.] 


228 


with stone, remaineth still the same path; j 
in such things because discretion may teach 

the Church what is convenient, we hold not 

the Church further tied herein unto Scrip- 

ture, than that against Scripture nothing be 

admitted in the Church, lest that path which 

ought always to be kept even, do thereby 

come to be overgrown with brambles and 

thorns. 

[4.] Ifthis be unsound, wherein doth the 
point of unsoundness lie? It is not that we 
make some things necessary, some things 
accessary and appendent only: for our Lord 
and Saviour himself doth make that differ- 
ence, by terming judgment and mercy and 
fidelity with other things of like nature, 
“the greater and weightier matters of the 
“law 62. Ts it then in that we account 
ceremonies (wherein we do not comprise 
sacraments, or any other the like substan- 
tial duties in the exercise of religion, but only 
such external rites as are usually annexed 
unto church actions, ) is it an oversight that 
we reckon these things and matters ® of 
government in the number of things acces- 
sory, not things necessary in such sort as 
hath beendeclared? Letthem which there- 
fore think us blameable consider well their 
own words. Do they not plainly compare 
the one unto garments which cover the body 
of the Church; the other unto rings, brace- 
lets, and jewels, that only adorn it; the one 
to that food which the Church doth live by, 
the other to that which maketh her diet 
liberal, dainty, and more delicious®*? Is 
dainty fare a thing necessary to the suste- 
nance, or to the clothing of the body rich 
attire? If not, how can they urge the ne- 
cessity of that which themselves resemble 
by things not necessary ? or by what con- 
struction shall any man living be able to 


62 Matt. xxiii. 23. 

63The government of the Church of Christ 
granted by Fenner himself to be thought a » atter 
of great moment, yet not of the substance of re- 
ligion. Against D. Bridges, pag. 121: if it be 
Fenner which was the author of that book. [** A 
“ Defence of the Ecclesiastical Discipline ordayn- 
“ed of God to be used in His Church, against 
“a Reply of Maister Bridges to a ‘briefe and 
“ plain Declaration’ of it, which was printed an. 
1584.” 40°, 1588, p. 120, 121. * Our Saviour 
“is sayde, with charge and commaundement that 
“ they should be observed, to have delivered to His 
Disciples such things, as for the space of fourtie 
“days He declared unto them concerning His 
“kingdome. A part whereof (it hathe bin alreadie 
« shewed) must needes be understoode to have bin 
“of the government of His Church, which neces- 
“ sarilie dependeth on His kingdome.”} 

64 Mirum videri debet............ doctrina evangel- 
“ica tanquam bona valetudine contentos, de dis- 
“ ciplina, qua eandem tueantur, ac vires simul et 
“colorem acquirant, non esse solicitos.” Eccl. 
“ Disc. fol. 2. Medicis contenta, qui salutem pro- 
“ curassent, aliptas ad colorem et vires acquiren- 
“das non adhibuit.” 10]. 3.] 


Ceremonies and Government owned to be Accessories. 


[Βοοκ IIL 


make those comparisons true, holding that 
distinction untrue, which putteth a differ- 
ence between things of external regiment 
in the Church and things necessary unto 
salvation ? 

IV. Now as it can be to nature no injury 
that of her we say the same which diligent 
beholders of her works have 
observed; namely, that she 


That we do 
not take from 


Serine provideth for all living crea- 
uns Whic 4 Η 

may be there. tures nourishment which ma 
unto given suffice ; that she bringeth fort 
with sound- 


no kind of creature whereto 
she is wanting in that which 
is needful %: although we do not so far 
magnify her exceeding bounty, as to affirm 
that she bringeth into the world the sons of 
men adorned with gorgeous attire, or 
maketh costly buildings to spring up out 
of the earth for them: so I trust that to 
mention what the Scripture of God leaveth 
unto the Church’s discretion in some things, 
is notin any thing to impair the honour 
which the Church of God yieldeth to the 
sacred Scripture’s perfection. Wherein 
seeing that no more is by us maintained, 
than only that Scripture must needs teach 
the Church whatsoever is in such sort ne- 
cessary as hathbeen set down; and thatit is 
no more disgrace for Scripture to have left 
a number of other things free to be ordered 
at the discretion of the Church, than for na- 
ture to have left it unto the wit of man to 
devise his own attire, and not to look for it 
as the beasts of the field have theirs: if nei- 
ther this can import, nor any other proof 
sufficient be brought forth, that we either 
will at any time or ever did affirm the sa- 
cred Scripture to comprehend no more than 
only those bare necessaries ; if we acknowl- 
edge that as well for particular application 
to special occasions, as also in other mani- 
fold respects, infinite treasures of wisdom 
are over and besides abundantly to be 
found in the Holy Scripture; yea that 
scarcely there is any noble part of knowl 
edge, worthy the mind of man, but from 
thence it may have some direction and light ; 
yea, that although there be no necessity it 
should of purpose prescribe any one partic- 
ular form of church government, yet touch- 
ing the manner of governing in general the 
precepts that Scripture setteth down are 
not few, and the examples many which it 
proposeth for all Church governors even in 
particularities to follow; yea, that those 
things finally which are of principal weight © 
in the very particular form of church polity 
(although not that form which they im-— 
agine, but that which we against them up- 
hold) are in the self-same Scriptures con- 
tained : if all this be willingly granted by 


ness of truth. 


65 Arist. Pol. lib. i. c. 8. et Plato ‘in Menex. [t. ii. 
237. E. ed. Serrani. πᾶν γὰρ τὸ τεκὸν τροφὴν ἔχει ἐπε- 
τήδειαν ὧν ἂν τέκη.] Arist. lib. iii. de Animal. ο. 4. δ. 


»' 


“of God ;” and 


Ch. vi. 1. 


us which are accused to pin the word of 
God in so narrow room, as that it should be 
able to direct us but in principal points of 
our religion; or as though the substance of 


‘religion or some rude and unfashioned 


matter of building the Church were uttered 
inthem, and those things left out that should 
pertain to the form and fashion of it ; let the 
cause of the accused be referred to the ac- 
euser’s own conscience, and let that judge 
whether this accusation be deserved where 
it hath been laid. 
V.. But so easy it is for every man living 
to err, and so hard to wrest from any man’s 
mouth the plain acknowledg- 


Their meaning ment of error, that what hath 


Jieedseanst been once inconsiderately de- 
the Polityof _ fended, the same is commonly 
the Church of 


persisted in, as long as wit by 
whetting itself is able to find 
out any shift, be it never so 
sleight, whereby to escape out 
of the hands of present contra- 
diction. So that it cometh 
herein to pass with men unad- 
visedly fallen into error, as 
with them whose state hath 
no ground to uphold it, but 
only the help which by sub- 
tile conveyance they draw out 
of casual events arising from day to day, 
till at length they be clean spent. They 
which first gave out, that “‘nothing ought to 
“be established in the Church which is not 
τ commanded by the word of God,” thought 
this principle plainly warranted by the man- 
ifest words of the Law®, “Ye shall put 
“nothing unto the word which I command 
* you, neither shall you take aught there- 
“from, that ye may keep the command- 
“ments of the Lord your God, which I 
“command you.” Wherefore having an 
eye to a number of rites and orders in the 
Church of England, as marrying with a 
ring, crossing in the one sacrament, kneel- 
ing at the other, observing of festival days 
more than only that which is calied the 
Lord’s day, enjoining abstinence at certain 
times from some kinds of meat, churching 
of women afier childbirth, degrees taken by 
divines in universities, sundry church ofh- 
ces, dignities, and callings, for which they 
found no commandment in the Holy Scrip- 
ture, they thought by the one only stroke 
of that axiom tohave cutthem off. But that 
which they took for an oracle being sifted 
was repelled. True it is concerning the 
word of God, whether it be by misconstruc- 
tion of the sense or by falsification of the 
words, wittingly to endeavor that any thing 
may seem divine which is not, or any thing 


England, urg- 
ing that “ noth- 
“ ing ought to 
“ be establish- 
“ ed in the 
“Church 
“which is not 
τὸ commanded 
“by the word 


what Scripture 
they thought 
they might 
ground this as- 
sertion upon. 


66 Whatsoever [command you. take heed you do 
it. ‘Thou shalt put nothing thereto, nor take 
“aught therefrom.” Deut. iv. 2. and xii. 32. 
[Adm. p.3. Sce also Answ. 59, 60, 61. T. C. 
1, 21, 22. Eccl. Disc. fol. 5.] 


Puritanism injurious to all Churches. 


229 


not seem which is, were plainly to abuse, 
and even to falsify divine evidence ; which 
injury offered but unto men, is most worthi- 
ly counted heinous. Which point I wish 
they did well observe, with whom nothing 
is more familiar than to plead in these cau- 
ses, “the law of God,” “the word of the 
Lord : who notwithstanding when they 
come to allege what word and what law 
they mean, their common ordinary practice 
is to quote by-speeches in some historical 
narration or other, and to urge them as if 
they were written in most exact form of 
law. What is to add to the law of God if 
this be not? When that which the word 
of God doth but deliver historically, we 
construe without any warrant as if it were 
legally meant, and so urge it further than 
we can prove that it was intended ; do we 
not add to the laws of God, and make them 
in number seem more thanthey are? It 
standeth us upon to be careful in this case. 
For the sentence of God is heavy against 
them that wittingly shall presume thus to 
use the Scripture 57, 

VI. But let that which they do hereby 
intend be granted them; let it once stand 
as consonant to reason, that 
because we are forbidden to 
add to the law of God any 


The same as- 
sertion we can- 
not hold with- 


thing, or to take aught from it, out doing ‘ 
- 2 wrong unto a 
therefore we may not for mat- (iercnes 


ters of the Church make an 

law more than is already set ἀν in Scrip- 
ture: who seeth not what sentence it shail 
enforce us to give against all Churches in 
the world, inasmuch as there is not one, but 
hath had many things established in it, 
which though the Scripture did never com- 
mand, yet for us to condemn were rashness ? 
Let the Church of God even in the time of 
our Saviour Christ serve for example unto 
all the rest. In their domestical celebra- 
tion of the passover, which supper they di- 
vided (as it were) into two courses; what 
Scripture did give commandment that be- 
tween the first and the second he that was 
chief should put off the residue of his gar- 
ments, and keeping on his feast-robe 58 only 
wash the feet of them that were with him? 
What Scripture did command them never 
to lif up their hands unwashed in prayer 
unto God? which custom Aristeas (be the 
credit of the author more or less) sheweth 
wherefore they did so religiously observe ©. 
What Scripture did command the Jews ev- 
ery festival day to fast till the sixth hour? 
the custom both mentioned by Josephus in 


67 [Rev. xxii. 18.] 

63 John xii. Cenatorium:de quo Matt. xxii. 12. 
Ibi de Ceenatorio nuptiali. 

69[De LXX Interpretibus, ad cale. Josephi, Col- 
on. 1691, p. 33. ἐπερώτησαν δὲ καὶ τοῦτο" τίνος χάριν 
ἀπονιζόμενοι τὰς χεῖρας. τὸ τηνικαῦτα εὔχονται ; διε- 
σάφουν δὲ. ὅτι μαρτύριόν ἐστι τοῦ μηδὲν εἰργάσθαι κακόν" 
πᾶσα γὰρ ἐνέργεια διὰ τῶν χειρῶν γίνεται. 


230 Cartwright’s four Canons 
the history of his own life”, and by the 
words of Peter signified”. Tedious it 
were to rip up all such things as were in 
that Church established, yea by Christ 
himself and by his Aposile observed, though 
not commanded any where in Scripture. 

VII. Well, yet a gloss there is to colour 
that paradox, and notwithstanding all this, 
still to make it appear in show 
not to be altogether unreasona- 
ble. And theretore till further 
reply come, the cause is held 
by a feeble distinction; that 
the commandments of God be- 
ing either general or special, 
although there be no express 
word for every thing in spe- 
cialty, yet there are general 
commandments for ail things, 
to the end, that even such 
cases as are not in Scripture 
particularly mentioned, might 
not be left to any to order at 
their pleasure, only with cau- 
tion that nothing be done against the word 
of God: and that for this cause the Apostle 
hath set down in Scripture four general 
rules, requiring such things alone to be re- 
ceived in the Church as do best and near- 
est agree with the same rules, that so all 
things in the Church may be appointed, 
not only not against but by and according 
to the word of God. The rules are these, 
“Nothing scandalous or offensive unto any, 
“especially unto the Church of God” ;” 
* Allihings in order and with seemliness 78 ;” 
Allunto edification ™ ;” finally, “ All to the 
“ olory of God %.” Of which kind how 
many might be gathered out of the Serip- 
ture, if it were necessary to take so much 
pains ὁ Which rules they that urge, mind- 
ing thereby to prove that nothing may be 
done in the Church but what Scripture 
commandeth, must needs hold that they tie 
the Church of Christ no otherwise than only 
because we find them there set down by 
the finger of the Holy Ghost. So that un- 
less the Apostle by writing had delivered 
those rules to the Church, we should by 
observing them have sinned, as now by not 
observing them. 

[2.] In the Church of the Jews is it not 
granted *, that the appointment of the 
hour for daily sacrifices; the building of 
synagogues throughout the land to hear 
the word of God and to pray in, when they 
came not up to Jerusalem, the erecting of 
pulpits and chairs to teach in, the order of 


A shift to main- 
tain that noth- 
ing ought to be 
established in 
the Church 
which is not 
commanded in 
the word of 
God; namely, 
that cominand- 
ments are of 
two sorts , aud 
that all things 
lawful in the 
Church are 
commanded, if 
not by special 

recepts, yet 

y general 
rules in the 
word. 


7 [ς. 54. τὴν ovvodoy διέλυσεν ἐπελθοῦσα ἔκτη ὥρα, 
καθ' ἣν τοῖς σάββασιν ἀριστοποιεῖσθαι νόμιμόν ἐστιν 
ἡμῖν. οἵ, Acts x. 9.] 

11 {Acts ii. 15.] 131 Cor. xiv. 40. 

721 Cor. x. 32. 141 Cor. xiv. 26. 

75 Rom. xiv. 6, 7. [and 1 Cor. x. 31. see 'T. C. i. 
27.) 
16 Τ. C. lib. i. p. 35. [21.] 


are Part of Natural Law. [Βοοκ III. 
burial, the rites of marriage, with such-li 
being matters appertaining to the Church, 
yet are not any where prescribed in the 
law, but were by the Church’s discretion 
instituted ? What then shall we think ? 
Did they hereby add to the law, and so 
displease God by that which they did? 
None so hardly persuaded of them. Doth 
their law deliver unto them the self-same 
general rules of the Apostle, that framing 
thereby their orders they might in that re- 
spect clear themselves from doing amiss ? 
St. Paul would then of likelihood have 
cited them out of the Law, which we see he 
doth not. "The truth is, they are rules and 
canons of that law which is written in all 
men’s hearts; the Church had forever no 
less than now stood bound to observe them, 
whether ihe Apostle had mentioned them 
or no. 

Seeing therefore those canons do bind as 
they are edicts of nature, which the Jews 
observing as yet unwritten, and thereby 
framing such church orders as in their law 
were not prescribed, are notwithstanding in 
that respect unculpable: it followeth that 
sundry things may be lawfully done in the 
Church, so as they be not done against the 
Scripture, although no Scripture do com- 
mand them, but the Church only following 
the light of reason judge them to be in dis- 
cretion meet. 

[3.] Secondly, unto our purpose and for 
| the question in hand, whether the com- 
; mandments of God in Scripture be general 
| or special, it skilleth not: for if being partic- 
ularly applied they have in regard of such 
particulars a force constraining us to take 
some one certain thing of many, and to 
leave the rest; whereby it would come to 
pass, that any other particular but that one 
being established, the general rules theni- 
selves in that case would be broken ; then 
is it utterly impossible that God should 
leave any thing great or small free for the 
Church to establish or not. ; 

[4.] Thirdly, if so be they shall erant, 
as they cannet otherwise do, that these rules 
are no such laws as require any one par- 
ticular thing to be done, but serve rather to 
direct the Church in all things which she 
doth; so that free and lawful it is to devise 
any ceremony, to receive any order, and to 
authorize any kind of regiment, no special 
commandment being thereby violated, and 
the same being thought such by them, to 
whom the judgment thereof appertaineth, 
as that it is not scandalous, but decent, 
tending unto edification, and setting 1orth 


unto the general rules of Holy Seripture: 
this doth them no good in the world for the 
furtherance of their purpose. That which 
should make for them must prove that men 
ought not to make laws tor church regi- 


ὁ all 


agp  ὼ 


eo 


Oe 


the glory of God; that is to say, agreeable — 


ment, but only keep those laws which in . 


᾿ ἘΠ « 


fon) at ato Gas on Te 


Ch. viii. 1—3.] A second Gloss, that Rules must be grounded on Scripture. 


Scripture they find made. The plain intent 
of the Book of Ecclesiastical Discipline 77 is 
to shew that men may not devise laws of 
church government, but are bound for ever 
to use and execute only those which God 
himself hath already devised and delivered 
in the Scripture. The selfsame drift the 
Admonitioners also had, in urging that 
nothing ought to be done in the Church ac- 
cording unto any law of man’s devising, but 
all according to that which God in his word 
hath commanded. Which not remember- 
ing, they gather out of Scripture general 
rules to be followed in making laws; and 
so in effect they plainly grant that we our- 
selves may lawfully make laws for the 
Church, and are not bound out of Scripture 
only to take laws already made, as they 
meant who first alleged that principle where- 
of we speak. One particular platform it is 
which they respected, and which they la- 
boured thereby to force upon all Churches ; 
whereas these general rules do not let but 
that there may well enough be sundry. It 
is the particular order established in the 
Church of England, which thereby they did 
intend to alter, as being not commanded of 
God; whereas unto those general rules 
they know we do nct defend that we may 
hold any thing unconformable. Obscure it 
is not what meaning they had, who first 
gave out that grand axiom; and according 
unto that meaning it doth prevail far and 
wide with the favourers of that part. De- 
mand of them, wherefore they conform not 
themselves unto the order of our Church, 
and in every particular their answer for the 
most part is, ‘‘ We find no such thing com- 
“manded in the word:’ whereby they 
aed require some special commandment 
or that which is exacted at their hands; 
neither are they content to have matters of 
the Church examined by general rules and 
canons. 


[5.] As therefore in controversies be- |} 


tween us and the Church of Rome, that 


which they practise is many times even ac- | 


cording to the very grossness of that which 
the vulgar sort conceiveth ; when that which 
‘they teach to maintain it is so nice and sub- 
tile that hold can very hardly be taken 
thereupon; in which cases we should do the 
Church of God small benefit by disputing 
with them according unto the finest points 
of their dark conveyances, and suffering 
that sense of their doctrine to go uncontrol- 
led, wherein by the common sort it is ordi- 
narily received and practised: so consider- 
ing what disturbance: hath grown in the 
Church amongst ourselves, and how the 
authors thereof do commonly build alto- 
gether on this as a sure foundation, “ Noth- 


“which in the word of God is not command- 


τ [By Travers, Geneva 1580.] 


231 


“ed;” were it reason that we should suffer 
the same to pass without controlment in 
that current meaning whereby every where 
it prevaileth, and stay till some strange con- 
struction were made thereof, which no man 
would lightly have thought on but being 


driven thereunto for a shift? 


VUl. The last refuge in maintaining this 
position is thus to construe it, “ Nothing 


“ought to be established in 
“the Church, but that which 
“is commanded in the word 
“of God;” that is to say, 
all church orders must be 
“ grounded upon the word of 
“God 785” in such sort ground- 
ed upon the word, not that be- 
ing found out by some “star, 
“or light of reason, or learn- 
“ing, or other help,” they may 
be received, so they be not 
against the word of God; but 
according at leastwise unto 
the general rules of Scripture 
they must be made. Which 
is in effect as much as to say, 
“We know not what to say 
“well in defence of this posi- 
“tion; and therefore lest we 
“ should say it is false, there is 
“no remedy but to say thatin 


Another an- 
swer in de- 
fence of the 
former asser- 
tion, whereby 
the meaning 
thereof is open- 
ed in this sort. 
All Church or- 
ders must be 
commanded in 
tive word, that 
is to say, 
grounded upon 
the word, and 
made accord- 
ing at the least- 
wise unto the 
eeneral rules of 
HfolyScripture. 
As tor such 
things as are 
found out by 
any Star or 
light of reason, 
and are in that 
respect receiv- 
ed so they be 
not against the 
word of God, 


“some sense or other it may 
“be true, if we could tell how.” 
[2.] First, that scholy had 
need ofavery favourable read- 
er and a tractable, that should think it plain 
construction, when to be conmanded in the 
Word and grounded wpon the Word are 
made all one. If when a man may live in 
the state of matrimony, seeking that good 
thereby which nature principally desireth 79, 
he make rather choice of a contrary life in 
regard of St. Paul’s judgment; that which 
he doth is manilestly growided upon the 
word of God, yet not conumanded in his 
word, because without breach of any com- 
mandment he might do otherwise. 

[3.] Secondly. whereas no man in jus- 
tice and reason can be reproved for those 
actions which are framed according unte 
that known will of God, whereby they are 
tobe judged; and the will of God which 
we are to judge our actions by. no sound 
divine in the world ever denied to be in 
part made manifest even by light of nature. 
and not by Scripture alone: if the Churely 
being directed by the former of these two. 
(which God hath given who gave the oth- 
er, that man might in different sort be @uid- 
ed by them both). if the Church I say do 
approve and establish that whica thereby it 


all such things 
it holdeth un- 
lawfully re- 
ceived. 


! | judgeth meet, and findeth not repugnant to 
“ing ought to be established in the Church | 


any word or syllable of Holy Seripture; 


78'T. C. ii. 56. 79 Arist. Pol. i. 2. 
801 Cor. vii. 8, 26. 


232 


who shall warrant our presumptuous bold- 
ness controlling herein the Church of 
Christ ? 

[4.1 But so it is, the name of the light of 
nature is made hateful with men; the “star 
of reason and learning,” and all other such 
like helps, beginneth no otherwise to be 
thought of than if it were an unlucky com- 
et; or as if God had so accursed it, that it 
should never shine or give light in things 
concerning our duty any way towards him, 
but be esteemed as that star in the Reve- 
jation ®' called Wormwood, which being 

allen from heaven, maketh rivers and wa- 
ers in which it falleth so bitter, that men 
[tasting them die thereof. A number there 
‘are, who think they cannot admire as they 
‘ought the power and authority of the word 
of God, if in things divine they should at- 
| tribute any force to man’s reason. For 
which cause they neyer use reason so will- 
ingly as to disgrace reason. Their usual 
and common discourses are unto this effect. 
’ First, “the natural man perceiveth not the 
“things of the Spirit of God; for they are 
“foolishness unto him: neither can he know 
“them, because they are spiritually dis- 
cerned *.” Secondly, it is not for nothing 
that St. Paul giveth charge to “beware of 
philosophy $3,” that is to say, such knowl- 
edge as men by natural reason attain unto. 
Thirdly, consider them that have from time 
to time opposed themselves against the 
Gospel of Christ, and most troubled the 
Church with heresy. Have they not ai- 
ways been great admirers of human reason ? 
Hath their deep and profound skill in seeu- 
lar learning made them the more obedient 
to the truth, and not armed them rather 
against it? Fourthly, they that fear God 
will remember how heavy his sentences are 
in this case: “TI will destroy the wisdom of 
“the wise, and will cast away the under- 
‘standing of the prudent. Where is the 
“wise ? where is the scribe? where is the 
“disputer of this world? hath not God 
“ made the wisdom ofthis world foolishness? 
“Seeing the world by wisdom knew not 
“ God in the wisdom of God, it pleased God 
“by the foolishness of preaching to save 
“believers $4.” Fifthly, the word of God in 
itself’ is absolute, exact, and perfect. The 
word of God is a two-edged sword %; as 
for the weapons of natural reason, they are 
asthe armour of Saul ®, rather cumber- 
some about the soldier of Christ than need- 
ful. They are not of force to do that 
which the apostles of Christ did by the 
power of the Holy Ghost: “My preach- 
ing,” therefore saith Paul, “hath not been 
“in the enticing speech of man’s wisdom, 
“ but in plain evidence of the Spirit and of 


81 Apoc. viii. 10. 
821 Cor. ii. 14. 
83 Col. ii. 8. 


84] Cor. i. 19. 
85 [Heb. iv. 12.] 
86 [1 Sam. xvii. 39.] 


1 Cor, ii, 14. no Disparagement to Human Reason. 


[Boox ΠῚ. 


“power, that your faith might not be in the 
“wisdom ofmen, but in the power of God®7.” 
Sixthly, if I believe the Gospel there need- 
eth no reasoning about it to persuade me; 
if I do not believe, it must be the Spirit of 
God and not the reason of man that shall 
convert my heart unto him. By these and- 
the like disputes an opinion hath spread itself 
very far in the world, as if the way to be ripe 
in faith were to be raw in wit and judg- 
ment; as if Reason were an enemy unto 
Religion, childish Simplicity the mother of 
ghostly and divine Wisdom. 

[5.] The cause why such declamations 
prevail so greatly, is, for that men suffer 
themselves in two respects to be deluded: 
one is, that the wisdom of man being de- 
based either in comparison with that of 
God, or in regard of some special thing ex- 
ceeding the reach and compass thereof, it 
seemeth to them (not marking so much) as 
if simply it were condemned: another, that 
learning, knowledge, or wisdom, falsely so 
termed, usurping a name whereof they are 
not worthy, and being under that name 
controlled ; their reproof is by so much the 
more easily misapplied, and through equiv- 
ocation wrested against those things where- 
unto so precious names do properly and of 
right belong. This, duly observed, doth to 
the former allegations itself make sufficient 
answer. Howbeit, for all men’s plainer and 
fuller safisfaction : 

[6.] First, Concerning the inability of 
reason to search out and to judge of things 
divine, if they be such as those properties 
of God and those duties of men towards him, 
which may be conceived by attentive con- 
sideration of heaven and earth; we know 
that of mere natural men the Apostle testi- 
fieth 85, how they knew both God, and the 
Law of God. Other things of God there 
be which are neitherso found, nor though 
they he shewed can ever be approved 
without the special operation of God’s good 
grace and Spirit. Of such things sometime 
spake the Apostle St. Paul, declaring how 
Christ had called him to be a witness of his 
death and resurrection from the dead, ac- 
cording to that which the prophets and Mo-~ 
ses had foreshewed. Festus, a mere natural 
man, an infidel, a Roman, one whose ears 
were unacquainted with such matter, heard 
him, but could not reach unto that where- 
of he spake; the suffering and the rising 
of Christ from the dead he rejecteth as 
idle superstitious fancies not worth the 
hearing 5°. The Apostle that knew them 
by the Spirit, and spake of them with pow- 
er of the Holy Ghost, seemed in his eyes 
but learnedly mad*%, Which example 
maketh manifest what elsewhere the same 
Apostle teacheth, namely, that nature hath 


89 Acts xxv. 19. 
9 Acts xxvi. 24. 


871 Cor. ii. 4. 
88 Rom. i. 21, 32. 


Η 
ἮἯ 


: 


4 


4 


Ch. viii. 7, 8.1 


need of grace *!, whereunto I hope we are 
g ) P 


not opposite, by holding that grace hath | 


use of nature. 

[7.1 Secondly, Philosophy we are warn- 
ed to take heed of: not that philosophy 
which is true and sound knowledge attained 
by natural discourse of reason; but that 
philosophy, which to bolster heresy or er- 
ror casteth a fraudulent show of reason up- 
on things which are indeed unreasonable, 
and by that mean as by astratagem spoil- 
eth the simple which are not able to with- 
‘stand’such cunting. “Take heed lest any 
“spoil you through phiiwosephy and vain 
deceit”” Ϊ 
an enemy’s policy doth net give counsel to 
be impolitic, but rather to use ail provident 
foresight and circumspection, lest our sim- 
δον be overreached by cunning sleights. 

he way not to be inveigled by them that 
are so guileful through skill, is thoroughly 
to be instructed in that which maketh skil- 
ful against guile, and to be armed with that 
true and sincere philosophy, which doth 
teach, against that deceitful and vain, which 
spoileth. 

[8.1 Thirdly, But many great philoso- 
phers have been very unsound in belief: 
And many sound in belief, have been also 
great philosophers. Could secular knowl- 


edge bring the one sort unto the love of 


Christian faith? Nor Christian faith the 
other sort out of love with secular know- 
ledge. The harm that heretics did, they 
did it unto such as were unable to discern 
betwoen sound and deceitful reasoning ; 
and the remedy against it was ever the skill 
which the ancient Fathers had to desery and 
discover such deceit. Insomuch that Cres- 
conius the heretic complained greatly of 
St. Ancustine., as being too full of logical 
subtilities %. Heresy prevaileth only by a 
counterfejt show of reason; whereby not- 
withstanding it becometh invineible, unless 
it be convicted of fraud by manifest re- 
monstranee clearly true and unable to be 
withstood. When therefore the apostle re- 
quireth ability to convict heretics 4, can 
we think he judgeth it a thing unlawful, 
and not rather needful, to use the principal 


911 Cor. it. 14. 

92 Col. 11. 8. 

§3[S. Aug. contr. Crescon. i. 16. t. ix. 397. 
« Quid est alind Dialectica, quam peritia disputan- 
di? Qued ideo aperiendum putavi, quia etiam 
“ipsam mihi objicere voluisti, quasi ‘ Christiane 
“non congruat veritati, et ideo me doctores vestri, 
“velut hominem dialecticum, merito fugicndum 
© potius ct cavendum. quam refellendum revincen- 
© dumque censuerint.’” Quod eam tibi non per- 
“ suaserint, nam te adyersus nos etiam scribendo 
« disputare non piguit, ta tamen in me dialecticam 
“criminatus es, quo falleres imperitos, cosque lau- 
© dares qui disputando mecum congredi noluerant. 
“ Sed tu videlicct non dialectica uteris,,.cum con- 
“tra nos scribis 1} 

eat, i798 11. 


In what sense Philesophy is unseriptural. 


He that exhorteth to beware of 


233 


instrument of their conviction, the light of 
reason? It may not be denied but that in 
the Fathers’ writings there are sundry 
sharp invectives against heretics, even for 
their very philosophical reasonings. The 
cause whereof Tertullian confesscth not to 
have been any dislike conceived against 
the kind of such reasonings, but the end %, 
“We may,” saith he, “even in matters of 
“God be made wiser by reasons drawn 
“from the public persuasions, which are 
“orafted in men’s minds: so they be used 
“to further the truth, not to bolster error; 
“so they make with, not against that which 
“God hath determined. For there are 
“some things even known by nature, as the 
“immortality of the soul unto many, our God 
“unto all. if will therefore myself also use 
“the sentence of some such as Plato, pro- 
“nouneing every soul immortal. I myself 
“too qill use the secret acknowledement of 
“the commonalty, bearing record of the 
“God of gods. But when I hear men al- 
“lege, * That which is dead is dead? and, 
“¢ While thou art alive be alive ;’ and, ‘ Af- 
“ter death an end of all, even of death it- 
“self? then «ill I call to mind both that the 
“heart of the people with God is accounted 
“dust *%, and that the very wisdom of ihe 
“world is pronounced folly 57, If then an 
“heretic fly also unto such vicious popular 
“and secular conceits, my answer unto him 
“shall be, ‘Thou heretic, ayoid the heathen ; 
“although in this ye be one, ihat ye both 
“helie God, yet thou that doest this under 
“the name of Christ, differest from the hea- 
“then, in that thou seemest to thyself a 
“Christian. Leave him therefore his con- 
“ceits, seeing that neither will he learn 


% Trt. de Resur. Carnis, [6. 3. Est quidem et 
« de communibus sensibus sapere in Dei rebus, sed 
“in testimonium verl, non in adjutorimm falsi 5 
“quod sit secundum divinam, non contra divin- 
“am dispositionem. Quedam ecnim ct natura 
“nota sunt, ut immortalitas anime penes plures, ut 
“ Deus noster penes omnes. Utar ergo οἱ senten- 
“ {ia Platonis alicujus pronunciantis, ‘Omnis ani- 
“ma immortalis.” Utar et conscientia populi, con- 
* testantis Deum Deorum...... At cum aiunt, ‘ Mor- 
“tuum quod mortuum,’ et * Vive dum vivis,’ et 
* ¢ Post mortem omnia finiuntur, etiam ipsa:’ tune 
“ meminero, et cor vulgi cinerem a Deo deputatum, 
et ipsam sapientiam saculi stultitiam pronuncia- 
“tam. T'unc si οἱ hercticus ad vulgi vitia, vel 
“ seeuli ingenia confugerit, ‘ Diseede,’ dicam, ‘ab 
“ethnico, hwretice; etsi unum estis ommes qui 
“Deum fingitis ; dum hoe tamen in Christi nom- 
‘Cine facis, dum Christiatius tibi videris, alius ab 
“cthnieo es. Redde illi suos sensus, quia nee ille 
“ de tuis instruitur. Quid eco duci inniteris, si 
“vides? Quid vestiris a mundo, si Christum in- 
“ duisti? Quid alieno uteris clypeo, si ab Aposto- 
“Io armatus cs? Ile potius a te discat carnis re- 
“surrectionem confiteril, quam tu ab illo diffi- 
ἐς teri. 24) 

96 [158]. xliv. 20.] 

97 [1 Cor. iil. 19.] 


234 


“thine. Why dost thou having sight trust 
“to a blind cuide ; thou which hast put on 
“ Christ take raiment of him that is naked ? 
“Tf the Apostle have armed thee, why dost 
“thou borrow a stranger’s shield? Let 
“him rather learn of thee to acknowledge, 
“than thou of him to renounce the resur- 
“rection of the flesh.” In a word, the 
Catholic Fathers did good unto all by that 
knowledge, whereby heretics hindering the 
truth in many, might have furthered there- 
with themselves, but that obstinately fol- 
lowing their own ambitious or otherwise 
corrupted affections, instead of framing 
their wills to maintain that which reason 
taught, they bent their wits to find how 
reason might seem to teach that which 
their wills were set to maintain. For which 
cause the Apostle saith of them justly, that 
they are for the most part αὐτοκατάκριτοι, MeN 
condemned even in and of themselves ὅδ, 
For though they be not all persuaded that 
it is truth which they withstand, yet that to 
be error which they uphold they might un- 
doubtedly the sooner a great deal attain to 
know, but that their study is more to de- 
fend what once they have stood in, than to 
find out sincerely and simply what truth 
they ought to persist in forever. 

[9.] Fourthly, There isin the world no kind 
of knowledge, whereby any part of truth is 
seen, but we justly account it precious; 
yea, that pringipal truth, in comparison 
whereof all other knowledge is vile, may re- 
ceive from it some kind of light; whether it 
be that Egyptian and Chaldean wisdom 
mathematical, wherewith Moses and Daniel 
were furnished °°; or that natural, moral, 
and civil wisdom, wherein Solomon excelled 
all men'; or that rational and oratorial wis- 
dom of the Grecians, which the Apostle St. 
Paul brought from Tarsus; or that Judai- 
eal, which he learned in Jerusalem sitting 
at the feet of Gamaliel?: to detract from 
the dignity thereof were to injury? even 
God himself, who being that light which 
none can approach unto, hath sent out these 
lights whereof we are capable, even as so 
many sparkles resembling the bright foun- 
tain from which they rise. 

But there are that bear the title of wise 
men and scribes and great disputers of the 
world, and are nothing in deed less than 
what in show they most appear. These 
being wholly addicted unto their own wills, 


98 Tit. iii. 11. 

£9 Acts vii. 22; Dan. i. 17. 

1] Kings iv. 29, 30. 

2 Acts xxii. 3. 

3[ To injury, v. for ‘to injure” ‘ Those that are 
“in authority, and princes themselves, ought to 
“take great heed how they injury any man by 
word or deed, and whom they injury” Danet’s 
« Comines, lib. iii.” Nares’s Glossary. 

“Tam strangely injuried by the Archbishop.” 
Hugh Brovghton in Strype’s Whitg. iii. 367.] 


God’s Word not exclusive of Reason. 


[Book III. 


use their wit, their learning, and all the 
wisdom they have, to maintain that whieh 
their obstinate hearts are deiighted with, 
esteeming in the frantic error of their minds 
the greatest madness in the world to be wis- 
dom, and ihe highest wisdom foolishness. 
Such were both Jews and Grecians, which 
professed the one sort legal, and the other 
secular skill, neither enduring to be taught 
the mystery of Christ: unto the glory of 
whose most blessed name, whoso study to 
use both their reason and all other gifts, as 
well which nature as which grace hath en- 
dued them with, let them never doubt but 
that the same God who is to destroy and 
confound utterly that wisdom falsely so 
named in others, doth make reckoning of 
them as of true Scribes, Scribes by wisdom 
instructed to the kingdom of heaven 4, not 
Scribes against that kingdom hardened in 
a vain opinion of wisdom ; which in the end 
being proved folly, must needs perish, true 
understanding, knowledge, judgment and 
reason continuing for evermore. 

[10.] Fifthly, Unto the word of God, be- 
ing in respect of that end for which God 
ordained it perfect, exact, and absoluie in 
itself, we do not add reason as a supplement 
of any maim or defect therein, but as a ne- 
cessary instrument, without which we could 
not reap by the Scripture’s perfection that 
fruit and benefit which it yieldeth. “The 
“word of God is a twoedged sword§,” but 
in the hands of reasonable men; and reason 
as the weapon that slew Goliath, if they be 
as David was that use it. Touching the 
Apostles, He which gave them from above 
such power for miraculous confirmation of 
that which they taught, endued them also 


with wisdom from above to teach that which — 


they so did confirm. Our Saviour made 
choice of twelve simple and unlearned men, 
that the greater their lack of natural wis- 
dom was, the more admirable that might 
appear which God supernaturally endued 
them with from heaven. Such therefore 
as knew the poor and silly estate wherein 
they had lived, could not but wonder to hear 
the wisdom of their speech, and be so much 


'the more attentive unto their teaching. 


They studied for no tongue, they spake with 
all; of themselves they were rude, and 
knew not so much as how to premeditate ; 
the Spirit gave them speech and eloquent 
utterance. 

But because with St. Paul it was other- 
wise than with the rest, inasmuch as he 
never conversed with Christ upen earth as 
they did; and his education had been scho- 
lastical altogether, which theirs was not; 
hereby occasion was taken by certain ma- 
lignants, secretly to undermine his great 
authority in the Church of Christ, as though 
the gospel had been taught him by others 


4 Matt. xiii. 52. x: Heb. iv. 12. 


4 


yr ae 


cang oO 


es oC ἐσὺ 


o = 


ono = 


a ge agp er ee er 


a a ae 


Ch. viii. 11. 


than by Christ himself, and as if the cause 
of the Gentiles’ conversion and beliefthrough 
his means had been the learning and skill 
which he had by being conversant in their 
books ; which thing made them so willing 
to hear him, and him so able to persuade 
them; whereas the rest of the Apostles pre- 
vailed, because God was with them, and by 
miracle from heaven confirmed his word in 
their mouths. They were mighty in deeds : 
as for him, being absent, his writings had 
some force ; in presence, his power not like 
unto theirs. Insum, concerning his preach- 
ing, their very byword was, λόγος ἐξουθενημέ- 
vos, addle speech, empty talk® ; his writings 


full of great words, but in the power of 


miraculous operations his presence not like 
the rest of the Apostles. 

Hereupon it riseth that St. Paul was so 
often driven to make his apologies. Here- 
upon it riseth that whatsoever time he had 
spent in the study of human learning, he 


St. Paul’s Disavowal of Human Wisdom. 


235 


he had taught them? How unequal had it 
been that all believers through the preach- 
ing of other Apostles should have their faith 
strongly built upon the evidence of God’s 
own miraculous approbation, and they 
whom he had converted should have their 
persuasion built only upon his skill and wis- 
dom who persuaded them ? 

As therefore calling from men may au- 
thorize us to teach, although it could not au- 
thorize him to teach as other Apostles did: 
so although the wisdom of man had not 
been sufficient to enable him such a teacher 
as the rest of the Apostles were, unless God’s 
miracles had strengthened both the one and 
the other’s doctrine; yet unto our ability 
both of teaching and learning the truth of 
Christ, as we are but mere Christian men, 
it is not a little which the wisdom of man 
may add 5, 

[11.] Sixthly, Yea, whatsoever our hearts 
be to God and to his truth, believe we or 


maketh earnest protestation to them of Co- | be we as yet faithless, for our conversion or 


rinth, that the gospel which he had preach- 
ed amongst them did not by other means 
prevail with them, than with others the same 
gospel taught by the rest of the Apostles 
of Christ. “My preaching,” saith he, 
“hath not been in the persuasive speeches 
“of human wisdom, but in demonstration 
“ of the Spirit and of power: that ~our faith 
“may not be in the wisdom of men, but in 
“the power of God7.” What is it which 
the Apostle doth here deny? [5 it denied 
that his speech amongst them had been 
persuasive? No: for of him the sacred his- 
tory plainly testifieth, that for the space of 
a year and a half he spake in their syna- 
gogue every Sabbath, and persuaded both 
Jews and Grecians®. How then is the 
speech of men made persuasive? Surely 
there can be but two ways to bring this to 

ass, the one human, the other divine. 

ither St. Paul did only by art and natural 
industry cause his own speech to be credit- 
ed; or else God by miracle did authorize 
u, and so bring credit thereunto, as to the 
speech of the restofthe Apostles. Of which 
two, the former ‘he utterly denieth. For 
why ? if the preaching of the rest had been 
effectual by miracle, his only by force of his 
own learning; so great inequality between 
him and the other Apostles in this thing 
had been enough to subvert their faith. 
For might they not with reason have thought, 
that if he were sent of God as well as they, 
God would not have furnished them and not 
him with the power of the Holy Ghost? 
Might not a great part of them being sim- 
es haply have feared, lest their assent had 

een cunningly gotten unto his doctrine, 
rather through the weakness of their own 
wits than the certainty of that truth which 


62 Cor. x. 10. 71 Cor. ii. 4, 5. 


8 Acts xviii. 4. 11. 


confirmation the force of natural reason is 


9[Chr. Letter, p. 43. “In all your bookes, al- 
though we finde manie good things, manie 
‘ trueths and fine points bravely handled, yet in all 
* your discourse, for the most parte, Anistotle the 
“patnarch of philosophers (with divers other hu- 
“mane writers) and the ingenuous schoolemen, al- 
“most in all points have some finger: reason is 
‘“‘highlie sett up against Holie Scripture, and read- 
“ing against preaching.” 

Hooker MS. note. “" If Aristotle and the school- 
« men be such perilous creatures, you must needes 
“think yourself an happie man, whome God hath 
“so fairely blest from too much knowledge m 
* them. 

“ Remember heer S. Jerome’s Epistle in his own 
“ defense.” [To Magnus, t. II. 326. He pleads 
precedent, scriptural and ecclesiastical, for his use 
of profane leaming.] “ Forget not Picus Miran- 
*‘dula’s judgment of the schoolemen ;” (Opp. i. 
«79. Uta nostris, ad quos postremo philosophia 
‘“‘pervenit, nunc exordiar; est in Joanne Scoto 
“ vegetum quiddam atque discussum, in Thoma 
* solidum et equabile, in AS gidio tersum et exact- 
“um, in Francisco acre et acutum, in Alberto 
“ priscum, amplum, et grande, in Henrico, ut mi- 
‘hi visum est, semper sublime et venerandum.”) 
τε Beza’s judgment of Aristotle.” (For his opin- 
ion of the use of logic, see Epis. 67.) “ As also 
*‘Calvin’s judgment of philosophic. Epist. 90, ad 
“ Bucerum,” (p. 110. “ Et philosophia praeclarum 
“est Dei donum ; et qui omnibus seculis extite- 
“runt doeti viri, eos Deus ipsi excitavit, ut ad veri 
notitiam mundo prelucerent.”) Again, Chr. Letter, 
ibid. ‘Shall we doe you wronge to suspect...... 
“that you esteeme the preaching and writing of 
“all the reverend Fathers of our Church, and the 
“« bookes of holy Scripture to bee at the least of no 
“ oreater moment than Aristotle and the schoole- 
“ men 2?” 

Hooker MS. note: “ I think of the Scripture of 
“God as reverently as the best of the purified 
“crew in the world. I except not any, no not the 
‘founders themselves and captaines of that fac- 
“tion. In which mind I hope by the grace of 
* Almighty God that Ishall both live and die.”] 


236 


great. The force whereof unto those effects 
is nothing without grace. What then? 
To our purpose it is sufficient, that whoso- 
ever doth serve, honour, and obey God, 
whosoever believeth in Him, that man would 
no more do this than innocents and infants 
do, but for the light of natural reason that 
shineth in him, and maketh him apt to ap- 
Pew those things of God, which being 

y grace discovered, are effectual to per- 
suade reasonable minds and none other, 
that honour, obedience, and credit, belong 
of right unto God. No man cometh unto 
God to offer him sacrifice, 1o pour out sup- 
Re etoes and prayers before him, or to do 

im any service, which doth not first believe 
him both to be, and to be a rewarder of 
them who in such sort seek unto him 10. 
Let men be taught this either by revelation 
from heaven, or by instruction upon earth ; 
by labour, study, and meditation, or by the 
only secret inspiration of the Holy Ghost; 
whatsoever the mean be they know it by, 
if the knowledge thereof were possible with- 
out discourse of natural reason, why should 
none be found capable thereof but only 
men; nor men till such time as they come 
unto ripe and full ability to work by rea- 
sonable understanding? The whole drift 
of the Scripture of God, what is it but only 
to teach Theology? Theology, what is it 
but the science of things divine? What 
science can be attained unto without the 
help of natural discourse and reason? 
“Judge you of that which I speak!!,” 
saith the Apostle. In vain it were to speak 
any thing of God, but that by reason men 
are able somewhat to judge of that they 
hear, and by discourse to discern how con- 
sonant it is to truth. 

[12.] Scripture indeed teacheth things 
above nature, things which our reason by 
itself could not reach unto. Yet those 
things also we believe, knowing by reason 
that the Scripture is the word of God. In 
the presence of Festus a Roman, and of 
King Agrippa a Jew, St. Paul omitting the 
one, who neither knew the Jews’ religion, 
nor the books whereby they were taught it, 
speaks unto the other of things foreshewed 
by Moses and the Prophets and performed 
in Jesus Christ; intending thereby to prove 
himseif so unjustly accused, that unless his 
judges did condemn both Moses and the 
Prophets, him they could not choose but ac- 
quit, who taught only that fulfilled, which 
they so long since had foretold. . His cause 
was easy to be discerned; what was done 
their eyes were witnesses; what Moses and 
the Prophets did speak their books could 
quickly shew; it was no hard thing for him 
to compare them, which knew the one, and 
believed the other. “King Agrippa, be- 
“lievest thou the Prophets? I know thou 


10 Heb. xi. 6. 11 Cor. x. 15. 


Scripture uses the Help of Tradition and Reason. 


[Βοοκ IL. 


dost !2.” The question is how the books of 
the Prophets came to be credited of King 
Agrippa. For what with him did author- 
ize the Prophets, the like with us doth cause 
the rest of the Scripture of God to be of 
credit. 

[13.] Because we maintain that in Serip- 
ture we are taught all things necessary un- 
to salvation ; hereupon very childishly it is 
by some demanded, what Scripture can 
teach us the sacred authority of the Seri 
ture, upon the knowledge whereof our whole 
faith and salvation dependeth? As though 
there were any kind of Science in the world 
which leadeth men into knowledge without 
ΕΣ Ἢ a number of things already 

nown. No science doth make known the 
first principles whereon it buildeth, but they 
are always either taken as plain and mani- 
fest in themselves, or as proved and grant- 
ed already, some former knowledge having 
made them evident. Scripture teacheth all 
supernatural revealed truth, without the 
knowledge whereof salvation cannot be at- 
tained. The main principle whereupon our | 
belief of all things therein contained de- 
pendeth, is, that the Scriptures are the or- 
acles of God himself. This in itself we can- 
not say is evident. For then all men that 
hear it would acknowledge it in heart, as 
they do when they hear that “ every whole 
“is more than any part of that whole,” be- 
cause this in itself is evident. The other 
we know that all do not acknowledge when 
they hear it. There must be therefore some 
former knowledge presupposed which doth 
herein assure the hearts of all believers. 
Scripture teacheth us that saving truth 
which God hath discovered unto the world 
by revelation, and it presumeth us bes 
otherwise that itself is divine and sacred. 

[14.] The question then being by what 
means we are taught this; some answer 
that to learn it we have no other way than 
only tradition; as namely that so we be- 
lieve because both we from-our predeces- 
sors and they from theirs have so received. 
But is this enough? That which all men’s 
experience teacheth them may not in at 
wise be denied. And by experience we 
know, that the first outward motive leading 
men so to esteem of the Scripture is the au- 
thority of God’s Church! For when we 


12 Acts xxvi. 27. 
3[Chr. Letter, p. 9. 10. “ Have we not here — 
‘good cause to suspect the underpropping of a 
“ popish principle concerning the Churches το 4 
* itie above the Holie Scripture, to the disgrace 
“the English Church ?” 

Hooker, MS. note. ‘You have already done 
“your best to makea jarre between nature and 
“ Scripture. Your next endeavour is to doe the 
“like betweene Scripture and the Church. Your 
“delight in conflicts doth make you dreame of 
“ them where they are not. 

Again, Chris. Letter, p. 10. We pray you to 


Ch. viii. 15, 16.] 


know the whole Church of God hath that 
opinion of the Scripture, we judge it even 
at the first an impudent thing for any man 
bred and brought up in the Church to be of 
a contrary mind without cause. Afterwards 
the more we bestow our labor in reading or 
hearing the mysteries thereof, the more we 
find that the thing itself doth answer our 
received opinion concerning it. So that 


the former inducement prevailing somewhat | 


with us before, doth now much more pre- 
vail, when the very thing hath ministered 
farther reason. If infidels or atheists chance 
at any time to call it in question, this giveth 
us occasion to sift what reason there is, 
whereby the testimony of the Church con- 
cerning Scripture and our own persuasion 
which Scripture itself hath confirmed, may 
be proved a truth infallible. In which case 
the ancient Fathers being often constrained 
to shew, what warrant they had so much to 
rely upon the Scriptures, endeavored still 
to maintain the authority of the books of 
God by arguments such as unbelievers 
themselves must needs think reasonable, if 
they judged thereof as they should. Nei- 
ther is it a thing impossible or greatly hard, 
even by such kind of proofs so to manifest 
and clear that point, that no man living 
shall be able to are it, aaa denying 
/some apparent principle such as all men ac- 
innwletos to be rie. 
~~Wherefore if T believe the Gospel, yet is 
reason of singular use, for that it confirm- 
eth me in this my belief the more: if I do 
not as yet believe, nevertheless to bring me 
to the number of believers except reason 
did somewhat help, and were an instrument 
which God doth use unto such purposes, 
what should it boot to dispute with infidels 
or godless persons for their conversion and 
persuasion in that point 7 
[15.] Neither can I think that when grave 
and learned men do sometime hold, that of 
this principle there is no proof but by the 
_testimony of the Spirit, which assureth our 
__ hearts therein, it is their meaning to exclude 
utterly all force which any kind of reason 


“expound, either by experience or otherwise ; 
«“ Whether the worde of God was receaved in the 
“ world, and beleeyed by men, by the virtue and 
“authoritie of the witnesses, cither Prophets or 
“ Apostles, or the holy Church; or that such were 
“ not esteemed for the wordes sake.” 

Hooker, MS. note. “Jam sorie to see you in 
“the groundes and elements of your religion so 
«ὁ sclenderly instructed. 

“ Fides nititur authoritate docentis. Docens au- 
“tem confirmatam habet authoritatem persone vir- 
“tute miraculorum. Id quod omnino necessarium 
“ est propter ea que docet supra et preter natural- 
“em rationem: qua omnis probatio argumentosa 
“nititur, que fidem facit. Atque hoc Apostolus de 
“ se testatur,cum efficacem fuisse sermonem suum 
‘asserit non vi humane persuasionis, sed assisten- 
“tis Spiritus ad opera miraculosa _perficienda. 
“Vide Tertull.cont. Gent. p. 637.”] 


Reason needed for expounding Scripture. 


237 


may have in that behalf; but I rather in- 
cline to interpret such their speeches, as if 
they had more expressly set down, that 
other motives and inducements, be they 
never so strong and consonant unto reason, 
are notwithstanding uneffectual of them- 
selves to work faith concerning this princi- 
ple, if the special grace of the Holy Ghost 
concur not to the enlightening of our minds. 
For otherwise I doubt not but men of wis- 
dom and judgment will grant, that the 
Church, in this point especially, is furnished 
with reason, to stop the mouths of her im- 
pious adversaries ; and that as it were alto- 
gether bootless to allege against them what 
the Spirit hath taught us, so likewise that 
even to our ownselves it needeth caution 
and explication how the testimony of the 
Spirit may be discerned, by what means it 
may be known; lest men think that the 
Spirit of God doth testify those things 
which the spirit of error suggesteth. The 
operations of the Spirit, especially these or- 
dinary which be common unto all true 
Christian men, are as we know things se- 
cret and undiscernible even to the very soul 
where they are, because their nature is of 
another and an higher kind than that they 
can be by us perceived in this life. _Where- 
fore albeit the Spirit Jead us into all truth 
and direct us in all goodness, yet because 
these workings of the Spirit in us are so 
privy and secret, we therefore stand on a 
plainer ground, when we gather by reason 
rom the quality of things believed or done, 
that_the Spirit of God hath directed us in 
both, than if we settle ourselves to believe 
or to do any certain particular thing, as be- 
ing moved thereto by the Spirit. 

[16.] But of this enough. To go from 
the books of Scripture to the sense and 
meaning thereof: because the sentences 
which are by the Apostles recited out of the 
Psalms !4, to prove the resurrection of Jesus 
Christ, did not prove it, if so be the Pro- 
phet David meant them of himself; this 
exposition therefore they plainly disprove, 
and shew by manifest reason, that of David 
the words of David could not possibly be 
meant. Exclude the use of natural reason- 
ing about the sense of Holy Scripture con- 
cerning the articles of our faith, and then 
that the Scripture doth concern the articles 
of our faith who can assure us? That, 
which by right exposition buildeth up Chris- 
tian faith, being misconstrued breedeth er- 
ror: between true and false construction, 
the difference reason must shew. Can 
Christian men perform that which Peter re- 
quireth at their hands; is it possible they 
should both believe and be able, without 
the use of reason, to render “a reason of 
“their belief'5,’ a reason sound and suffi- 
cient to answer them that demand it, be 


4 Acts xiii. 36; 11.34. 151 Pet. iii. 15. 


238 


they of the same faith with us or enemies 
thereunto ? may we cause our faith without 
reason to appear reasonable in the eyes of 
men? This being required even of learn- 
ers in the school of Christ, the duty of their 
teachers in bringing them unto such ripe- 
ness must needs be somewhat more, than 
only to read the sentences of Scripture, and 
then paraphrastically to scholy them; to 
vary them with sundry forms of speech, 
without arguing or disputing about any thing 
which they contain. ‘This method of teach- 
ing may commend itself unto the world by 
that easiness and facility which is in it: but 
a law or a pattern it is not, as some do 
imagine, for all men to follow that will do 
good in the Church of Christ. 

[17.] Our Lord and Saviour himself did 
hope by disputation to do some good, yea 
by disputation not only of, but against the 
truth, albeit with purpose for the truth. 
That Christ should be the son of David 
was truth; yet against this truth our Lord 
in the gospel objecteth, “If Christ be the 
“son of David, how doth David call him 
Lord 152) There is as yet no way known 
how to dispute, or to determine of things 
disputed, without the use of natural reason. 

If we please to add unto Christ their ex- 
ample, who followed him as near in all 
things as they could; the sermon of Paul 
and Barnabas set down in the Acts 17, where 
the people would have offered unto them 
sacrifice ; in that sermon what is there but 
only natural reason to disprove their act ? 
“Ὁ men, why do you these things? We 
“are men even subject to the self-same pas- 
“sions with you; we preach unto you to 
“leave these vanities and to turn to the liy- 
“ing God, the God that hath not left him- 
“self without witness, in that he hath done 
“ good to the world, giving rain and fruitful 
“seasons, filling our heart with joy and 
“ oladness.” 

Neither did they only use reason in win- 
ning such unto Christian belief as were yet 
thereto unconverted, but with believers 
themselves they followed the  selfsame 
course. In that great and solemn assem- 
bly of believing Jews how doth Peter prove 
that the Gentiles were partakers of the 

race of God as well as they, but by reason 

rawn from those effects, which were ap- 
parently known amongst them? ‘God 
“which knoweth hearts hath borne them 
“witness in giving unto them the Holy 
“ Ghost as unto us 18,” 

The light therefore, which the star ofnat- 
ural reason and wisdom casteth, is too bright 
to be obscured by the mist of a word or two 
uttered to diminish that opinion which just- 
ly hath been received concerning the force 
and virtue thereof. even in matters that 


16 Matt. xxi. 43. 


17 Acts xiv. 15. 
18 Acts xv. 8. 


Joint Use of Reason and Scripture in Church Laws. 


touch most nearly the principal duties of 
men and the glory of the eternal God. 

[18.] In all which hitherto hath been spo- 
ken touching the force and use of man’s 
reason in things divine, I must crave that I 
be not so understood or construed, as ifany 
such thing by virtue thereof could be done 
without the aid and assistance of God’s 
most blessed Spirit. The thing we have 
handled according to the question moved 
about it; which question is whether the 
light of reason be so pernicious, that in de- 
vising laws for the Church men ought not 
by it to search what may be fit and conve- 
ment. For this cause therefore we have 
endeavored to make it appear, how in the 
nature of reason itself there is no impedi- 
ment, but that the selfsame Spirit, which 
revealeth the things that God hath set 
down in his law, may also be thought to 
aid and direct men in finding out by the 
light of reason what laws are expedient to 
be made for the guiding of his Church, over 
and besides them that are in Scripture. 
Herein therefore we agree with those men, 
by whom human laws are defined to be or- 
dinances, which such as have lawful au- 
thority given them for that purpose do 
probably draw from the laws of nature and 
God, by discourse of reason aided with the 
influence of divine grace. And for that 
cause, it is not said amiss touching ecclesi- 
astical canons, that “by instinet of the Ho- 
“ly Ghost they have been made, and con- 
“secrated by the reverend acceptation of 
“all the world 19:5 

IX. Laws for the Church are not made 
as they should be, unless the makers follow 
such direction as they ought 
to be guided by: wherein that 
Scripture standeth not the 
Church of God in any stead, 
or serveth nothing at all to di- 
rect, but may be let pass as 
needless to be consulted with, 
we judge it profane, impious, 
and irreligious to think. For 
although it were in vain to 
make laws which the Scerip- 
ture hath already made, be- 
cause what we are already there command- 
ed to do, on our pute there resteth nothing 
but only that it be executed; yet because 
both jn that which we are commanded, it 
concerneth the duty of the Church by law 
to provide, that the looseness and slackness 
of men may not cause the commandments 
of God to be unexecuted ; and a number of 
things there are for which the Scripture 
hath not provided by any law, but left them 


How laws for 
the regiment of 
the Church 
may be made 
by the advice of 
men following 
heme the 
light of reso 
and how ‘hae 
laws being not 
repugnant to 
che oan of 
God are ap- 
proved in his 
sight. 


19 Violatores. 25. q. 1. [Decret. Gratian. caus. 
xxv. quest. 1. ο. 6. in Corp. Jur. Canon. Paris. 
1618. p.313. «« Violatores canonum voluntari gra- 
“‘viter a sanctis patribus judicantur, et a Sancto 
“ Spiritu (instinctu cujus, et dono dictati sunt) 
«ὁ damnantur.”] 


[Boox If. 


Ch. ix. 2, 3.] 


Human Laws well defined by Aquinas. 


239 


unto the careful discretion of the Church; law of nature ; which law of nature and the 


we are to search how the Church in these 
cases may be well directed to make that 
provision by laws which is most convenient 
and fit. And what is so in these cases, 
partly Scripture and partly reason must 
teach to discern. Scripture comprehend- 
ing examples and laws, laws some natural 
and some positive: examples there neither 
are for all cases which require laws to be 
made, and when there are, they can but di- 
rect as precedents only. Natural laws di- 
rect in such sort, that in all things we must 
for ever do according unto them; Positive 
so, that against them in no case we may do 
any thing. as long as the willof God is that 
they should remainin force. Howbeit when 
Scripture doth yield us precedents, how far 
forth they are to be followed; when it giv- 
eth natural laws, what particular order is 
thereunto most agreeable ; when positive, 
which way to make laws unrepugnant unto 
them; yea though all these should want, 
yet what kind of ordinances would be most 
for that good of the Church which is aimed 
at, all this must be by reason found out. 
And therefore, “ to refuse the conduct of the 
“lieht of nature,” saith St. Augustine, “is 
“not folly alone but accompanied with im- 
14 piety 20, 7) 

[3.1] The greatest amongst the school- 
divines studying how to set down by exact 
definition the nature of an human law (of 
which nature all the Church’s constitutions 
are) found not which way better to do it than 
in these words: “Out of the precepts of the 
“ law of nature, as out of certain commonand 
“undemonstrable principles, man’s reason 
“doth necessarily proceed unto certain more 
* particular determinations ; which particu- 
“lar determinations being found out accord- 
“ing unto the reason of man, they have the 
“names of human laws, so that such other 
“conditions be therein kept as the making 
“of laws doth require”,” that is, if they 
whose authority is thereunto required do 
establish and publish them as laws. And 
the truth is, that all our controversy in this 
cause concerning the orders of the Church 
is, what particulars the Church may appoint. 
That which doth find them out is the force 
of man’s reason. That which doth guide 
and direct his reason is first the general 


30 ἐς Tuminis naturalis ducatum repellere non 
“modo stultum est sed et impium.’ August. lib. 
iv. de Trin. cap. 6. [The editor has not been abiec 
to verify this quotation.1 

21'Tho. Aqui. 1, 2. q. 91, art..3. [t. xi. p. i. 199.] 
τ Ex preceptis legis naturalis, quasi ex quibusdam 
‘‘principiis communibus et indemonstrabilibus, 
“necesse est quod ratio humana procedat ad ali- 
“qua magis particulariter disponenda. Et iste 
“particulares dispositiones adinvente secundum 
‘“rationem humanam dicuntur leges humane, ob- 
“ servatis aliis conditionibus que pertinent ad ra- 
“ tionem legis.” 


moral law of Scripture are in the substance 
of law all one. But because there are also 
in Scripture a number of laws particular and 
positive, which being in force may not by 
any law of man be violated; we are in mak- 
ing laws to have thereunto an especial eye. 
As for example, it might perhaps seem rea- 
sonable unto the Church of God, following 
the general laws concerning the nature of 
marriage, to ordain in particular that cou- 
sin-germans shall not marry. Which law 
notwithstanding ought not to be received in 
the Church, if there should be in Scripture 
a law particular to the contrary, forbidding 
utterly the bonds of marriage to be so far 
forth abridged. The same Thomas there- 
fore whose definition of human laws we 
mentioned before, doth add thereunto this 
caution concerning the rule and canon 
whereby to make them 33: human laws are 
measures in respect of men whose actions 
they must direct; howbeit such measures 
they are, as have also their higher rules to 
be measured by, which rules are two, the 
law of God, and the law of nature. So that 
laws human must be made according to the 
general laws of nature, and without contra- 
diction unto any positive law in Scripture. 
Otherwise they are ill made. 

[9.1 Unto laws thus made and received 
by a whole church, they which live within 
the bosom of that church must not think it 
a matter indifferent either to yield or not to 
yield obedience. Is it a small offence to 
despise the Church of αοα 3372 “My son 
“keep thy father’s commandment,” saith 
Solomon, “and forget not thy mother’s in- 
“struction: bind them both always about 
“thine heart #4.” It doth not stand with the 
duty which we owe to our heavenly Father, 
that to the ordinances of our mother the 
Church we should shew ourselves disobe- 
dient. Let us not say we keep the com- 
mandments of the one, when we break the 
law of the other: for unless we observe 
both, we obey neither. And what doth let 
but that we may observe both, when they 
are not the one to the other in any sort re- 
pugnant? For of such laws only we speak, 
as being made in form and manner already 
declared, can have in them no contradiction 
unto the laws of Almighty God. Yea that 
which is more, the laws thus made God 
himself doth in such sort authorize, that to 
despise them is to despise in them Him. It 
is a loose and licentious opinion which the 
Anabaptists have embraced, holding that a 
Christian man’s liberty is lost, and the soul 
which Christ hath redeemed unto himself 


22 Quest. 95. Art. 3. [t. xi. p. i. 206. “ Lex hu- 
“mana... est quedam regula, vel mensura regu- 
“ Jata, vel mensurata quadam superiori mensura ; 
*‘ que quidem est duplex, scil. divina lex, et lex 
“ nature, ut ex supradictis patet.”] 

231 Cor. xi. 22. 31 Prov. vi. 90, 


240 


injuriously drawn into servitude under the 
yoke of human power, if any law be now 
imposed besides the Gospel of Jesus Christ: 
in obedience whereunto the Spirit of God 
and not the constraint of man is to lead us, 
according to that of the blessed Apostle, 
“such as are led by the Spirit of God they 
“are the sons of God,” and not such as 
live in thraldom unto men. Their judg- 
ment is therefore that the Church of Christ 
should admit no law-makers but the Evan- 
gelists. The author of that which causeth 
another thing to be, is author of that thing 
also which thereby is caused. The light 
of natural understanding, wit, and reason, 
is from God; he it is which thereby doth 
illuminate every man entering into the 
world *. If there proceed from us any thing 
afterwards corrupt and naught, the mother 
thereof is our own darkness, neither doth it 
proceed from any such cause whereof God 
ds the author. He is the author of all that 
we think or do by virtue of that light, which 
‘himself hath given. And therefore the laws 
which the very heathens did gather to di- 
rect their actions by, so far forth as they 
roceeded from the light of nature, God 
imself doth acknowledge to2’ have pro- 
ceeded even from himself, and that he was 
the writer of them in the tables of their 
hearts. How much more then he the au- 
thor of those laws, which have been made 
by his saints, endued further with the hea- 
venly grace of his Spirit, and directed as 
much as might be with such instructions as 
his sacred word doth yield! Surely if we 
have unto those laws that dutiful regard 
which their dignity doth require, it will not 
greatly need that we should be exhorted to 
live in obedience unto them. If they have 
God himself for their author, contempt 
which is offered unto them cannot choose 
but redound unto him. The safest and unto 
God the most acceptable way of framing 
our liyes therefore is, with all humility, low- 
liness, and singleness of heart, to study, 
which way our willing obedience both unto 
God and man may be yielded even to the 
utmost of that which is due. 

X. Touching the mutability 
of laws that concern the regi- 
ment and polity of the Church ; 
changed they are, when either 
altogether abrogated, or in 
part repealed, or augmented 
with farther additions. Where- 
in we are to note, that this 
question about the changing 
of laws concerneth only such 
laws as are positive, and do 
make that now good or evil 
by being commanded or for- 
bidden, which otherwise of itself were not 


That neither 
God’s being 
the author of 
laws, nor his 
committing 
them to Scrip- 
ture, nor the 
continnance of 
the end tor 
which they 
were institu- 
ted, is any rea- 
son sufficient 
to prove that 
they are un- 
changeable. 


25 Rom. viii. 14. 26 John i. 9. 
27 Rom. i. 19 ; ii. 15. 


Tests of Mutability in Positive Laws. 


[Boox III. 


simply the one or the other. Unto such 
laws it is expressly sometimes added, how 
long they are to continue in force. If this 
be no where exprest, then have we no light 
to direct our judgments concerning the 
changeableness or immutability of them, 
but by considering the nature and quality 
of such laws. The nature of every law 
must be judged of by the end for which it 
was made, and by the aptness of things 
therein prescribed unto the same end. It 
may so fall out that the reason why some 
laws of God were given is neither opened 
nor possible to be gathered by wit of man, 
As why God should forbid Adam that one 
tree, there was no way for Adam ever to 
have certainly understood. And at Adam’s 
ignorance ofthis point Satan took advan- 
tage, urging the more securely a false cause 
because the true was unto Adam unknown, 
Why the Jews were forbidden to plough 
their ground with an ox and an ass, why 
to clothe themselves with mingled attire of 
wool and linen*’, both it was unto them 
and to us it remaineth obscure. Such laws 
eee cannot be abrogated saving only 
y whom they were made: because the in- 
tent of them being known unto none but the 
author, he alone can judge how long it is 
requisite they should endure. But if the 
reason why things were instituted may be 
known, and being known do appear mani- 
festly to be of perpetual necessity ; then are 
those things also perpetual, unless they 
cease to be effectual unto that purpose for 
which they were at the first instituted. Be 
cause when a thing doth cease to be-avail- 
able unto the end which gave it being, the 
continuance of it must then of necessity ap- 
ear superfluous. And of this we cannot — 
e ignorant, how sometimes that hath done — 
great good, which afterwards, when time 
hath changed the ancient course of things, 
doth grow to be either very hurtful, or not 
so greatly profitable and necessary. If — 
therefore the end for which a law provideth — 
be perpetually necessary, and the way 
whereby it provideth perpetually also most 
apt, no doubt but that every such law ought 
for ever to remain unchangeable. ἢ 
[3.1 Whether God be the author of laws — 
by authorizing that power of men whereby — 
they are made, or by delivering them made 
immediately from himself, by word only, or — 
in writing also, or howsoever; notwith-— 
standing the authority of their Maker, the 
mutability of that end for which they are 
made doth also make them changeable. — 
The law of ceremonies came from God: — 
Moses had commandment to commit it un-— 
to the sacred records of Scripture, where it 
continueth even unto this very day and — 


ὶ 


28 Deut. xxii. 10, 11. [Spencer (de Legg. Ηθ- 
breeor. lib. 11. ο.. 31, 33.) conjectures, but without 
direct evidence, that these were prohibitions of Sa- 
bwan ceremonies. ] 


 “ “ὦ α΄» we ὦ ἦν © Se pr τὸ ἘΦ΄ F 


Ch. x. 3, 4.] 241 
heur: in force still as the Jew surmiseth, | 
because God himself was author of it, and} which they were made, so that for us to 
for us to abolish what he hath established | change that which he hath established, they 
were presumption most intolerable. But} hold it execrable pride and presumption, if 
(that which they in the blindness of their | so be the end and purpose for which God 
obdurate hearts are not able to discern)| by that mean provideth be permanent. 
sith the end for which that law was or-| And upon this they ground those ample dis- 
dained is now fulfilled, past and gone ; how | putes concerning orders and offices, which 
sheuld it but cease any longer to be, which ; being by him appointed jor the government 
hath no longer any cause of being in force | of nis Church, if it be necessary always that 
asbefcre? “ That which necessity of'some | the Church of Christ be governed, then 
“special time doth cause to be enjoined | doth the end for which God provided re- 


Laws may be Mutabie, their main End continuing. 


of God only by the author and main end for 


“bindeth no longer than during that time, | 
“but doth afterwards become free 2°.” 

Which thing is also plain even ὃν that 
jaw which the Apostles assembled at the 
council of Jerusalem did from thence deliv- | 
er unto the Church of Christ, the preface | 
whereof to authorize it was, * To the holy | 
« Ghost and to us it hath seemed good 3°:” | 
which style they did not use as matching | 
themselves in power with the Holy Ghost, 
but as testifying the Holy Ghost to be 
the author, and themselves but only ut- 
terers of that decree. This law therefore 
to have proceeded from God as the author 
thereof no faithful man will deny. It was 
of God, not only because God gave them 
the power whereby they might make laws, 
but for that it capecded even from the Ho- 
ly motion and suggestion of that secret di- 
vine Spirit, whose sentence they did but 
only pronounce. Notwithstanding, as the 
law of ceremonies delivered unto the Jews, 
so this very law which the Gentiles receiy- 
ed from the mouth of the Holy Ghost, is in | 
like respect abrogated by decease of the 
end for which it was given. 

[8.] But such as do not stick at this point, 
such as grantthat what hath been instituted 
cet any special cause needeth not to be 
observed *!, that cause ceasing, do notwith- 
standing herein fail; they judge the Jaws 


£9 Quod pro necessitate temporis statutum est, 
“ eessante necessitate, debet cessare pariter quod 
“ urgebat.” i. 4. 1. Quod pro necessit. [i. e. Decr. 
Gratiani, pars 1. causa 1. qu. 1. c. 41. in Corp. 
Jur. Canon. 116.] 

30 Acts xv. 28. 

31 Coun! Ρ. 8. [Cosin in his “ Answer to 
* the Abstract,” had produced the change of time 
in celebrating the Eucharist, from the evening af- 
ter supper, to the morning before the first meal, as 
2n instance of the authority left with the Church | 
to vary matters of discipline. The author of the 
Covnter-poison replies, “ As it is a mere circum- 
“ stance of time, so the alteration hath ground in 

“the Scripture, because one and the same time is 

“not always kept. Acts iii. 42; xx. 7, 11, &c. 
“ Neither can that be said to be according to the 
«institution, which being done upon a particular 
τε cause (as all divines agree) should not be ob- 
& served where that cause ceaseth.” 'T. C. ii. 465. 
« Neither any man, nor all men in the world, could 
“ have put down the temporal ministeries of Apos- 
« tles, Evangelists, &c. which the Lord ordained, 
* unless the Lord himself had withdrawn them.”] 

Vou. I. 16 


main still; and therefore in those means 
which he by law did establish as being fit- 
test unto that end, for us to alter any thing 
is to lift up ourselves against God, and as 
it wereto countermand him. Wherein they 
mark not that laws are instruments to rule 
by, and that instruiments are not only to be 
framed according unto the general end for 
which ihey are provided, but even accord- 
ing unto that very particular, which riseth 
out of the matter whereon they have to 
work. The end wherefore laws were made 
may be permanent, and those laws never- 
theless require some alteration, if there be 
any unfitness in the means which they pre- 
scribe as tending unto that end and pur- 
pose. As jor example, ἃ law that to bridle 
theft doth punish thieves with a quadruple 
restitution hath an end which will continue 
as long as the world itself continueth. 
Theft will be always, and will always need 
to be bridied. But that the mean which 
this lav provideth for that end *, namely 
the punishment oi quadruple restitution, 
that this will be always sufficient to bridle 
and restrain that kind of enormity no man 
can warrant. Insufficiency of laws doth 
sometimes come by want of judgment in the 
makers. Which cause cannot fall into any 
law termed properly and immediately di- 
vine, as it may and doth into human laws 
often. But that which hath been once most 
sufficient may wax otherwise by alteration 
of time and place; that punishment which 
hath been sometime forcible to bridle sin 
may grow afterwards too weak and ieeble. 

[4.] In a word, we plainly perceive by 
the difference of those three laws which the 
Jews received at the hands of God, the mo- 
ral, ceremonial, and judicial, that if the end 
for which and the matter according where- 
unto God maketh his laws continue always 


| one and the same, his laws also do the like ; 


for which cause the moral law cannot be 
altered: secondly, that whether the matter 
whereon laws are made continue or contin- 
ue not, if their end have once ceased, they 
cease also to be of force ; as in the law cer- 
emonial it fareth : finally, that albeit the end 
continue, as in that law of theft specified 
and in a great part of those ancient judicials 
it doth ; yet forasmuch as there is notin all 


32 (Exod. xxii. 1; 2 Sam. xii. 6.] 


242 


respects the same subject or matter remain- 
ing for which they were first instituted, even 
this is sufficient cause of change : and there- 
fore laws, though both ordained of God him- 
self, and the end for which they were or- 
dained continuing, may notwithstanding 
cease, if by alterations of persons or times 
they be found insufficient to attain unto that 
erd. In which respect why may we not 
presume that God doth even call for such 
change or alteration as the very condition 
ef things themselves doth make necessary ? 

[5.] They which do therefore plead the 
authority of the law-maker as an argu- 
ment, wherefore it should not be lawful to 
change that which he hath instituted, and 
will have this the cause why all the ordi- 
nances of our Saviour are immutable; they 
which urge the wisdom of God as a proof, 
that whatsoever laws he hath made they 
ought to stand, unless himself from heaven 
proclaim them disannulled, because it is not 
inman to correct the ordinance of God; 
may know, if it please them to take notice 
thereof, that we are far from presuming to 
think that men can better any thing which 
God hath done, even as we are from think- 
ing that men should presume to undo some 
things ofmen, which God doth know they 
cannot better. God never ordained any 
thing that could be bettered. Yet many 
things he hath that have been changed, and 
that for thebetter. That which succeedeth 
as better now when change is requisite, had 
been worse when that which now is chang- 
ed was instituted. Otherwise God had not 
then left this to choose that, neither would 
now reject that to choose this, were it not 
for some new-grown occasion making that 
which hath been better worse. In this case 
therefore men do not presume to change 
‘God’s ordinance, but they yield thereunto 
requiring itself to be changed. 

[6.] Against this it is objected, that to 
abrogate or innovate the Gospel of Christ 
if men or angels should attempt, it were 
most heinous and cursed sacrilege. And 
the Gospel (as they say) containeth not 
only doctrine instructing men how they 
should believe, but also precepts concerning 
the regiment of the Church. Discipline 
therefore is “ἃ part of the Gospel *8 ;” and 
God being the author of the whole Gospel, 

a8 well of discipline as of doctrine, it can- 


33 ἐς We offer to shew the discipline to be a part 
“of the Gospel, and therefore to have a common 
“ cause; so that in the repulse of the discipline 
“ the Gospel receives a check.” And again, “1 
“ speak of the discipline as of a part of the Gospel, 
“and therefore neither under nor above the Gos- 
“pel, but the Gospel.” T. C. lib. 11. p. 1, 4. 
iy latter words are in p. 5, but in p. 4 are the 

ollowing: “The discipline being, as it is pro- 
‘ pounded, and offered to be proved, a part of the 
Gospel, must needs arm the Lord against the 
“ refuser.”] 


God’s law not dishoroured by partial Mutability, 


[Boox III. 


not be but that both of them “have a com- 
mon cause.” So that as we are to believe 
for ever the articles of evangelical doctrine, 
so the precepts of discipline we are in like 
sort bound for ever to observe. 

[7.1] Touching points of doctrine, as for 
example, the Unity of God, the Trinity of 
Persons, salvation by Christ, the resurrec- | 
tion of the body, life everlasting, the judg- 
ment to come, and such like, they have been 
since the first hour that there was a Church 
in the world, and till the last they must be 
believed. But as for matters of regiment, 


they are for the most part of another na- | ἢ 


ture. To make new articles of faith and 
doctrine no man thinketh it lawful; new 
laws of government what commonwealth 


or church is there which maketh not either } 1 
“The rule of | 1 


at one time or another ? 
“faith 4.” saith Tertullian, “is but one, and 
“that alone immoveable and impossible to ἢ 
“be framed or cast anew.” The law of | & 
outward order and polity not so. There | 


is no reason in the world wherefore we | « 
should esteem it as necessary always to | κ᾿ 
do, as always to believe, the same things; | | 


seeing every man knoweth that the matter 
of faith is constant, the matter contrariwise | 
of action daily changeable, especially the 
matter of action belonging unto church po- 


lity. Neither can I find that men of sound- | i 


est judgment have any otherwise taught, | 
than that articles of belief; and things | 
which all men must of necessity do to the | 
end they may be saved, are either express- 
ly set down in Scripture, or else plainly 
thereby to be gathered. But touching 
things which belong to discipline and out- 
ward polity, the Church hed authority to 
make canons, laws, and decrees, even as 
we read that in the Apostles’ times it did 35, 
Which kind of laws (forasmuch as they are 
not in themselves necessary to salvation) 
may after they are made be also changed 
as the difference of times or places shall 
require. Yea, it is not denied Iam sure 
by themselves, that certain things in dis- 
cipline are of that nature, as they may be 
varied by times, places, persons, and other 
the like circumstances. Whereupon I de- 
mand, are those changeable points of dis- 
cipline commanded in the word of God or 
no? If they be not commanded and yet 


34 Tert. de. Veland. Virg. c. 1. 

35 Mart. [i. 6. Peter Martyr] in 1 Sam. xiv. 
[‘‘ Positum sit, licere Ecclesie scribere sibi aut 
“ canones, aut leges, aut decreta, aut sanctiones, 
“ aut quocunque ea velis nomine appellari. Est 
“enim Ecclesia cetus, et regi debet verbo Dei, 
«( preesertim quod attinet ad salutem ipsius, et cul- 
“tum Dei. Sed sunt alia, que tantum pertinent 
“ ad externam disciplinam... [starum legum finis 
“esse debet edificatio et εὐταξία. Quoniam autem 
“ necessari@ non sunt, pro temporum δὲ locorum 
“ratione mutari possunt.”] 

36 Acts xv. 


Ch. xi. 1, 3. 


may be received in the Church, how can 
their former position stand, condemning all 
things in the Church which in the word are 
not commanded? If they be commanded 
and yet may suffer change, how can this 
latter stand, affirming all things immutable 
which are commanded of God? Their 
distinction touching matters of substance 
and of circumstance, though true, will not 
serve. For be they great things or be 
they small, if God have commanded them 
in the Gospel, and his commanding them 
in the Gospel do make them unchangeable, 
there is no reason we should more change 
the one than we may the other. If the au- 
thority of the maker do prove unchange- 
ableness in the laws which God hath made, 
then must all laws which he hath made be 
necessarily for ever permanent, though they 
be but of circumstance only and not of sub- 
stance. I therefore conclude, that neither 
God’s being author of laws for government 
of his Church, nor his committing them 
unto Scripture, is any reason sufficient 
wherefore all churches should for ever be 
bound to keep them without change. 

[S8.] But of one thing we are here to give 
them warning by the way. For whereas 
in this discourse we have oftentimes profest 
that many parts of discipline or church po- 
lity are delivered in Scripture, they may 

erhaps imagine that we are driven to con- 
ess their discipline to be delivered in Scrip- 
ture, and that having no other means to 
avoid it, we are fain to argue for the 
changeableness of laws ordained even by 
God himself, as if otherwise theirs of ne- 
cessity should take place, and that under 
which we live be abandoned. There is no 
remedy therefore but to abate this error in 
them, and directly to let them know, that if 
they fall into any suc conceit, they do but 
a little flatter their own cause. As for us, 
we think in no respect so highly of it. Our 
persuasion is, that no age ever had knowl- 
edge of it but only ours; that they which 
defend it devised it; that neither Christ nor 
his Apostles at any time taught it, but the 
contrary. If therefore we did seek to main- 
tain that which most advantageth our own 
cause, the very best way for us and the 
strongest against them were to hold even 
as they do, that in Scripture there must 
needs be found some particular form of 
church polity which God hath instituted, 
and which for that very cause belongeth to 
all churches, to all times *7. But with any 
such partial eye to respect ourselves, and 
by cunning to make those things seem the 


87 « Disciplina est Christiane Ecclesie Politia, 
a Deo ejus recte administrande causa constitu- 
“ta, ac propterea ex ejus verbo petenda, et ob 
“ candem causam onmium ecclesiarum communis 
“ et omnium temporum.” Lib. de Eccles. Discip. 
in Anal. [See also p. 9, Cartwright’s Translation.] 


so as the Rule of Faith is kept entire. 


Sen a ee eee eee Ee ee eee a ee ee ee eee ee 


243 


truest which aré the fittest to serve our 
purpose, is a thing which we neither like 
nor mean to follow. Wherefore that which 
we take to be generally true concerning the 
mutability of laws, the same we have plain- 
ly delivered, as being persuaded of nothing 
more than we are of this, that whether it be 
in matter of speculation or of practice, no 
untruth 38 can possibly avail the patron and 
defender long, and that things most truly 
are likewise most behovefully spoken. 

XI. This we hold and grant for truth, 
that those very laws which of their own na- 
ture are changeable, be not- 
withstanding uncapable of 
change, if he which gave them, 
being of authority so to do, 
forbid absolutely to change 
them; neither may they admit 
alteration against the will of 
such a law-maker. Albeit 
therefore we do not find any cause why of 
right there should be necessarily an immu- 
table form set down in holy Scripture; 
nevertheless if indeed there have been at 
any time a church polity so set down, the 
change whereof the sacred Scripture doth 
forbid, surely for men to alter those laws 
which God for perpetuity hath established 
were presumption most intolerable. 

[3.1] To prove therefore that the will of 
Christ was to establish laws so permanent 
and immutable that in any sort to alter 
them cannot but highly offend God, thus 
they reason. First 5°, if Moses, being but a 
servant in the house of God, did therein 
establish laws of government for perpetuity, 


Whether 
Christ have 
forbidden all 
change of 
those Jaws 
which are set 
down in 
Scripture. 


38 Eoixacty οὖν of ἀληθεῖς τῶν λόγων οὐ μόνον πρὸς 
τὸ εἰδέναι χρησιμώτατοι εἶναι, ἀλλὰ καὶ πρὸς τὸν βίον. 


Συνῳδοὶ γὰρ ὄντες ἔργοις, πιστεύονται. Arist. Ethic. 
lib. x. cap. 1. 
39 Heb. iii. 6. “ Either that commendation of 


“ the son before the servant is a false testimony, or 
“the son ordained a permanent government in the 
“Church. If permanent, then not to be changed. 
«* What then do they, that [not only] hold it may 
“be changed at the magistrate’s pleasure, but ad- 
“vise the magistrate by his positive laws to pro- 
“claim, that it is his will, that if there shall be a 
“ church within his dominions, he will maim and 
“ deform the same?” M. M. [Martin Marprelate, 
“ Ha’ ye any work for a Cooper ?”] p.16. “ He that 
“ was as faithful as Moses, left as clear instruction 
“for the government of the Church: but Christ 
“was as faithful as Moses: Ergo.” Demonst. of 
Discip. cap. i. [p. 3. See also Theses Martiniane, 
5th Thesis. “If Christ did not ordain a church 
“‘ government which at the pleasure of man can- 
“not be changed, then he is inferior unto Moses: 
“ for the government placed by him might no man 
“alter, and thereto might no man add any thing. 
“ Heb. iii. 2, 3. Eccl. Disc. fol. 7. “ Ne illum 
“aliqua parte prophetici muneris spoliemus, aut 
“‘ servum, quantumvis fidelem, unigenito Filio, et 
“ tanquam Eliezerum Isaaco in paterna domo pre- 
‘feramus.” Counterpoison, p.9. Penry’s Appel- 
lation to the High Court of Parliament, p. 18.] 


244 


laws which they that were of the house- 
hold might not alter; shall we admit into 
our thoughts, that the Son of God hath 
in providing for this his household declared 
himself less faithful than Moses? Moses 
delivering unto the Jews such laws as were 
durable, if those be changeable which 
Christ hath delivered unto us, we are not 
able to avoid it, but (that which to think 
were heinous impiety) we of necessity must 
confess even the Son of God himself to have 
been less faithful than Moses. Which ar- 
gument shall need no touchstone to try it 
by but some other of the like making. 
Moses erected in the wilderness a taber- 
nacle which was moveable from place to 
place; Solomon a sumptuous and stately 
temple which was not moveable: therefore 
Solomon was faithfuller than Moses, which 
no man endued with reason will think. 
And yet by this reason it doth plainly fol- 
low. 

He that will see how faithful the one or 
the other was, must compare the things 
which they both did unto the charge which 
God gave each of them. The Apostle in 
making comparison between our Saviour 
and Moses attributeth faithfulness unto 
both, and maketh this difference between 
them: Moses in, but Christ over the house 
of God; Moses in that house which was his 
by charge and commission, though to govern 
it, yet to govern itas aservant ; but Christ 
over this house as being his own entire pos- 
session. 

[3.] Our Lord and Saviour doth make 
protestation, “I have given unto them the 
“words which thou gavest me 45.)  Faith- 
ful therefore he was, and concealed not any 
part of his Father’s will. But did any part 
of that will require the immutability of laws 
concerning church polity? They answer, 
Yea. For else God should less favor us 
than the Jews ‘*!. God would not have 
their church guided by any laws but his 
own. And seeing this did so continue even 
till Christ, now to ease God of that care, or 
rather to deprive the Church of his patron- 
age, what reason have we? Surely none 
to derogate any thing from the ancient love 
which God hath borne to his Church. An 
heathen philosopher ‘? there is, who consi- 


40 John xvii. 8. 
41 « Hither God hath left a prescript form of 
«ὁ government now, or else he is less careful under 
*‘ the New Testament than under the Old.” De- 
Proce of Dis. cap. i. [T. C.i. 62. ap. Whitg. Def. 
4. ϑ 
42 (Philemon, Fragm. Incert. xliii. ed. Cler. 
πολύ γ᾽ ἐστὶ πάντων ζῶον ἀθλιώτατον 
ἄνθρωπος, εἴ τις ἐξετάζοι κατὰ τρόπον. 
τὸν γὰρ βίον περίεργον εἰς τὰ πάντ᾽ ἔχων, 
ἀπορεῖ ra πλεῖστα διὰ τέλους, πονεῖ τ᾽ ἀεί. 
καὶ τοῖς μὲν ἄλλοις πᾶσιν ἡ γῆ θηρίοις 
ἑκοῦσα παρέχει τὴν καθ᾽ ἡμέραν τροφὴν; 
αὐτὴ πορίξουσ᾽, οὐ λαβοῦσα" πάνυ μόλις 
ὥσπερ τῆ κατὰ χρέος κεφάλαιον ἐκτίει 


The Gospel less systematic than the Law. 


| laws of Christ we find rather mentioned by 


[Boox IIL. 


dering how many things beasts have which 
men have not, how naked in comparison of 
them, how impotent, and how much less 
able we are to shift for ourselves a long 
time after we enter into this world, repin- 
ingly concluded hereupon, that nature being 
a careful mother for them, is towards us a 
hard-hearted stepdame. No, we may not 
measure the affection of our gracious God 
towards his by such differences. For even 
herein shineth his wisdom, that though the 
ways of his providence be many, yet the 
end which he bringeth all at the length unto 
is one and the selfsame. 

[4.] But if such kind of reasoning were 
good, might we not even as directly con- 
clude the very same concerning laws of se- 
cular regiment? Their own words are 
these: “In the ancient church of the Jews, 
“ God did command and Moses commit 
“unto writing all things pertinent as well 
“ to the civil as to the ecclesiastical state 4%.” 
God gave them laws of civil regiment, and 
would not permit -their commonweal to be 
governed by any other laws than his own. 
Doth God less regard our temporal estate 
in this world, or provide for it worse than 
for theirs? 'To us notwithstanding he hath 
not as to them delivered any particular 
form of temporal regiment, unless perhaps 
we think, as some do, that the grafting of 
the Gentiles 44 and their incorporating into 
Israel 15 doth import that we ought to be 
subject unto the rites and laws of their whole 
polity. We see then how weak such dis- 
putes are, and how smally they make to — 
this purpose. 

[5.1] That Christ did not mean to set 
down particular positive Jaws for all things — 
in such sort as Moses did, the very differ- 
ent manner of delivering the laws of Moses 
and the laws of Christ doth plainly shew. 
Moses had commandment to gather the 
ordinances of God together distinctly, and 
orderly to set them down according unto 
their several kinds, for each public duty 
and office the laws that belong thereto, as 
appeareth in the books themselves, written 
of purpose for that end. Contrariwise the 


occasion in the writings of the Apostles, 
than any solemn thing directly written to 
comprehend them in legal sort. 

[6.] Again, the positive laws which Moses 
gave, they were given for the greatest part 
with restraint to the land of Jewry: “ Be- 
“ hold,” saith Moses, “1 have taught he: 
“ ordinances and Jaws, asthe Lord my God 


τὸ σπέρμα, τοὺς τόκους ἀνευρίσκουσ᾽ det 
πρόφασίν τιν᾽ αὐχμὸν, ἢ πάγην, ἵν᾽ drocrepn.] 
43 Eeclesiast. Disc. lib. 1. fol. 5. “ In vetere 
“ ecclesia Judeorum omnia que ad regendum non 
“modo civilem sed etiam ecclesiasticum statum 
‘« [pertinent]....diligenter deseripta sunt, et a Deo 
“ praecepta, a Mose literis commendata.”] 
44 Rom. xi. 17. 45 Ephes. ii. 12—16. 


Ch. xi. 7, 8.] 


τ commanded me, that ye should do even so 
“within the land whither ye go to possess 
“ it 46.) Which laws and ordinances posi- 
tive he plainly distinguisheth afterward 
from the laws of the Two Tables which 
were moral “ἢ, “The Lord spake unto you 
* out of the midst of the fire; ye heard the 
“ voice of the words, but saw no similitude, 
“only avoice. Then he declared unto you 
“his Covenant which he commanded you 
“to do, the Ten Commandments, and wrote 
“them upon two tables of stone. And the 
“ Lord commanded me that same time, that 
“JY should teach you ordinances and laws 
“which ye should observe in the land 
“ whither ye go to possess it.” The same 
difference is again set down in the next 
chapter following. For rehearsal being 
made of the Ten Commandments, it follow- 
eth immediately 45, “ These words the Lord 
“ spake unto all your multitude in the mount 
* out of the midst of the fire, the cloud, and 
“the darkness, with a great voice, and 
“added no more; and wrote them upon 
“two tables of stone, and delivered them 
“ uniome.” But concerning other laws the 
eople gave their consent to receive them 
at the hands of Moses*®: ‘ Go thou near, 
“and hear all that the Lord our God saith, 
“ and declare thou unto us all that the Lord 
“ our God saith unto thee, and we will hear 
“it and do it.” The people’s alacrity here- 
in God highly commendeth with most ef- 
fectual and hearty speech 59: “I have heard 
“ the voice of the words of this people ; they 
“ have spoken well. O that there were such 
“ an heart in them to fear me, and to keep 
“all my commandments always, that it 
“right go well with them and with their 
“children for ever! Go, say unto them, 
“ ¢ Return you to your tents ; but stand thou 
“ here with me, and I will tell thee all the 
“ commandments and the ordinances and 
« the laws which thou shalt teach them, that 
“they may do them in the land which I 
“ have given them to possess.” From this 
latter kind the former are plainly distin- 
guished in many things. They were not 
both at one time delivered, neither both af- 
ter one sort, nor to one end. The former 
uttered by the voice of God himself in the 
hearing of six hundred thousand men; the 
former written with the finger of God; the 
former termed by the name of a Covenant ; 
the former given to be kept without either 
mention of time how long, or of place where. 
'On the other side, the latter given after, 
and neither written by God himself, nor 
given unto the whole multitude immediate- 
ly from God, but unto Moses, and from him 
to them both by word and writing; the lat- 
ter termed Ceremonies, Judgments, Ordi- 


46 Deut. iv. 5. 48 Deut. v. 22. 
47 Deut. iv. 12Q—14. 49 Deut. v. 27. 
59 Deut. ν. 28—31. 


The Law Positive was relative to Things as they were. 


245 


nances, but no where Covenants ; finally, 
the observation of the latter restrained unto 
the land where God would establish them 
to inhabit. 

The laws positive are not framed with- 
out regard had to the place and persons for 
the which they are made. If therefore Al- 
mighty God in framing their laws had an 
eye unto the nature of that people, and to 
the country where they were to dwell; if 
these peculiar and proper considerations 
were respected in the making of their laws, 
and must be also regarded in the positive 
laws of all other nations besides: then see- 
ing that nations are not all alike, surely the 
giving of one kind of positive laws unto one 
only people, without any liberty to alter 
them, is but a slender proof, that therefore 
one kind should in like sort be given to 
serve everlastingly for all. 

[7.1 But that which most of all maketh 
for the clearing of this point is, that the 
Jews δ᾽, who had laws so particularly de- 
termining and so fully instructing them in 
all affairs what to do, were notwithstanding 
continually inured with causes exorbitant, 
and such as their laws had not provided 
for. And inthis point much more is grant- 
ed us than we ask, namely, that for one 
thing which we have left to the order of the 
Church, they had twenty which were un- 
decided by the express word of God; and 
that as their ceremonies and sacraments 
were multiplied above ours, even so grew 
the number of those cases which were not 
determined by any express word. So that 
if we may devise one law, they by this rea- 
son might devise twenty ; and if their devis- 
ing so many were not forbidden, shall their 
example prove us forbidden to devise as 
much as one law for the ordering of the 
Church? Wemight not devise no not one, 
if their example did prove that our Saviour 
had utterly forbidden all alteration of his 
laws; inasmuch as there can be no law de- 
vised, but needs it must either take away 
from his, or add thereunto more or less, and 
so make some kind of alteration. But of 
this so large a grant we are content not to 
take advantage. Men are oftentimes ina 
sudden passion more liberal than they would 
be if they had leisure to take advice. And 
therefore so bountiful words of course and 
frank speeches we are contented to let pass, 
without turning them unto advantage with 
too much rigour. ; 

[8.] It may be they had rather be listen- 
ed unto, when they commend the kings of 


51 « Whereas you say, that they (the Jews) had 
“ nothing but what was determined by the law, 
“and we have many things undetermined and 
“ left to the order of the church ; I will offer, for 
« one that you shall bring that we have left to the 
“ order of the Church, to shew you that they had 
“twenty which were undecided by the express 
« word of God.” T. C. lib. i. p. 35. [22.] 


240 


Israel “ which attempted nothing in the goy- 
“ernment of the Church without the express 
word of God ®*;” and when they urge 5 
that God left nothing in his word “undes- 
cribed,” whether it concerned the worship 
of God or outward polity, nothing unset 
down, and therefore charged them strictly 
to keep themselves unto that, without any 
alteration. Howbeit, seeing it cannot be 
denied, but that many things there did be- 
long unto the course of their public affairs, 
wherein they had no express word at all 
to shew precisely what they should do; the 
difference between their condition and ours 
in these cases will bring some light unto 
the truth of this present controversy. Be- 
fore the fact of the son of Shelomith, there 
was no law which did appoint any cer- 
tain punishment for blasphemers **. That 
wretched creature being therefore depre- 
hended in that impiety, was held in ward, 
till the mind of the Lord were known con- 
cerning his case. The like practice is also 
mentioned upon occasion of a breach of the 
Sabbath day. They find a poor silly crea- 
ture gathering sticks in the wilderness, they 
bring him unto Moses and Aaron and all 
the congregation, they lay him in hold, be- 
cause it was not declared what should be 
done with him, till God had said unto Mo- 
ses, “This man shall die the death *.” 
The law required to keep the Sabbath; but 
for the breach of the Sabbath what punish- 
ment should be inflicted it did not appoint. 
Such occasions as these are rare. And for 
such things as do fall scarce once in many 
ages of men, it did suffice to take such order 
as was requisite when they fell. Butif the 
case were such as being not already deter- 
mined by law were notwithstanding likely 
oftentimes to come in question, it gave oc- 
casion of adding laws that were not before. 
Thus it fell owt in the case of those men 
polluted 5°, and of the daughters of Zelo- 
phehad 57, whose causes Moses having 
brought before the Lord, received laws to 
serve for the like in time to come. The 
Jews to this end had the Oracle of God, 
they had the Prophets: and by such means 
God himself instructed them from heaven 
what to do, in all things tha did greatly 
concern their state and were not already 
set down in the Law. Shall we then here- 
upon arcue even against our own experience 
and knowledge? Shall we seek to per- 
suade men that of necessity it is ith us as 
it was with them; that because ‘a1 is ours 
in all respects as much as t} +. .werefore 
either no such way of direct. > hath been 


52'T. C. in the table to his second book. 

53 « Tf he will needs separate the worship of God 
* from the external polity, yet as the Lord set forth 
“the one, so he left nothing undescribed in the 
“other.” T. C. lib. itp. 446. 

54 Levit. xxiv. 12. 56 Numb. ix. 

55 Numb. xv. 33—35. 57 Numb. xxvii. 


The Superiority of the Gospel Dispensation 


[Boox If. 


at any time, or if it hath been it doth still 
continue in the Church; or if the same do 
not continue, that yet it must be at the least 
supplied by some such mean as pleaseth us 
to account of equal force? A more dutiful 
and religious way for us were to admire the 
wisdom of God, which shineth in the beau- 
tiful variety of all things, but most in the 
manifold and yet harmonious dissimilitude 
of those ways, whereby his Church upon 
earth is guided from age to age, through- 
out all generations of men. 

[9.] ‘The Jews were necessarily to con- 
tinue till the coming of Christ in the flesh, 
and the gathering of nations unto him. So 
much the promise made unto Abraham 58 
did import. So much the prophecy of Ja- 
cob at the hour of his death did foreshew 89, 
Upon the safety therefore of their very out- 
ward state and condition for so long, the 
after good of the whole world and the sal- 
vation of all did depend. Unto their so 
long safety, for two things it was necessa 
to provide ; namely, the preservation of their 
state against foreion resistance, and the 
continuance of their peace within them- 
selves. 

Touching the one, as they received the 
promise of God to be the rock of their de- 
fence, against which whoso did violently 
rush should but bruise and batter them- 
selves; so likewise they had his command- 
ment in all their affairs that way to seek di- 
rection and counsel from him. Men’s con- 
sultations are always perilous. And it fall- 
eth out many times that after long delibe- 
ration those things are by their wit even re- 
solved on, which by trial are found most op- 
posite to public safety. It is no impossible 
thing for states, be they never so well es- 
tablished, yet by oversight in some one act 
or treaty between them and their potent 
opposites utterly to cast away themselves 
for ever. Wherefore lest it should so fall 
out to them upon whom so much did de- 
pend, they were not permitted to enter into 
war, nor conclude any league of peace, nor 
to wade through any act of moment be- 
tween thern and foreign states, unless the 
Oracle of God or his Prophets were first 
consulted with. 

And lest domestical disturbance should 
waste them within themselves, because there 
was nothing unto this purpose more effectu- 
al, than if the authority of their laws and goy- 
ernors were such, as none might presume 
to take exception against it, or to shew dis- 
obedience unto it, without incurring the ha- 
tred and detestation of all men that had any 
spark of the fear of God; therefore he gave 
them even their positive laws from heaven, 
and as oft as oceasion required chose in like 
sort rulers also to lead and govern them, 


Notwithstanding some desperately impious 


58 Gen. xviii. 18. 59 Gen. xlix. 10. 


Ch. xi. 10, 11.] 


» there were, which adventured to try what | 
harm it could bring upon them, if they did: 
attempt to be authors of confusion, and to | 
resist both governors and laws. Against | 
such monsters God maintained his own by 
feariul execution of extraordinary judgment 
upon them. 

By which means it came to pass, that al- 
though they were a people infested and 
mightily hated of ail others throughout the 
world, although by nature hard-hearted, 
querulous, wrachiul, and impatient of rest 
and quietness; yet was there nothing of | 
force either one way or other to work the 
ruin and subversion of their state, till the 
time before-mentioned was expired. Thus 
we see that there was not no cause of dis- 
similitude in these things between that one 
only people beicre Christ, and the king- 
doms of the world since. 

[19.] Aud whereas it is further alleged 80 
that albeit “ in civil matters and things per- 
“taining to this present life God hath used 
“a oreater particularity with them than 
“amongst us, framing laws according to 
“the quality of that people and country ; 
* vet the leaving of us at greater liberty in 
* things civil is so far from proving the like 
* liberty in things pertaining to the kingdom 
“ of heaven, that 1t rather proves a straiter 
“bond. Kor even as when the Lord would | 
“have his favor more appear by temporal | 
“blessings of this life towards the people 

“under the Law than towards us, he gave 


“also politic laws most exactly, whereby 
“they might both most easily come into 
“and most steadlastly remain in possession 
“of those earthly benefits: even so at this 
“time, wherein he would not have his fa- 
“vour so much esteemed by those outward 
“commodities, it is required, that as his 
“care in prescribing laws for that purpose 
“hath somewhat fallen in leaving them to 
* men’s consultations which may be deceiv- 
“ed.so his care for conduct and govern- 
“ment of the life to come should (if it were 
® possible) rise, in leaving less to the order 
“olf men than in times past.” These are 
but weak and feeble disputes for the infer- 
ence of that conclusion which is intended. 
For saving only in such consideration as 
hath been shewed, there is no cause where- 
fore we should think God more desirous to 
manifest his favour by temporal blessings 
towards them than towards us. Godliness 
had unto them, and it hath also unto us, the 
promises both of this life and the life to, 
come. That the care of God hath fallen in | 
earthly things, and therefore should rise 86] 
much in heavenly; that more is left unto 
men’s consultations in the one, and therefore 
less must be granted in the other; that 
God, having used a greater particularity 
with them than with us for matters pertain- 
i 


6 T. ΟἹ lib. ii. p. 440, 


no Presumption of evacter Rules of Polity. 


! « concludamus. 


247 


ing unto this life, is to make us amends by 
the more exact delivery of laws for govern- 
ment of the life to come: these are propor- 
tions, whereof if there be any rule, we must 
plainly confess that which truth is, we know 
it not. God which spake unto them by his 
Prophets, hath unto us by his only-begotten 
Son; those mysteries of grace and salvation 
which were but darkly disclosed unto them, 
have unto us most clearly shined. Such 
differences between them and us the Apos- 
tles of Christ have well acquainted us 
withal. Butas for matter belonging to the 
outward conduct or government of the 
Church, seeing that even in sense it is map- 
ifest that our Lord and Saviour hath not 
by positive laws descended so far into par- 
ticularities with us as Moses with them, 
neither doth by extraordinary means, ora- 
cles, and prophets, direct us as them he did 
in those things which rising daily by new 
occasions are of necessity to be provided 
for ; doth it not hereupon rather follow, that 
although not to them, yet to us there should 
be freedom and liberty granted to make 
laws ? 

[11.] Yea, but the Apostle St. Paul doth 
fearfully charge Timothy δ᾽, even “in the 
“sight of God who quickeneth all, and of 
“Jesus Christ who witnessed that famous 
“contession before Pontius Pilate, to keep 
“what was commanded him safe and sound 
“till the appearance of our Lord Jesus 


“Christ ®.” This doth exclude all liberty 
of changing the laws of Christ, wlt@ther by 


abrogation or addition or howsoever. For 
in Timothy the whole Church of Christ re- 
ceiveth charge concerning her duty ; and 
that charge is to keep the Apostie’s com- 

61 {See Eccl. Dise. fol. 10. “Sed universuin 
* hune locum de disciplina a Deo profecta, et pro- 
“ phetica immobili atque perpetua, et omnium ec- 
“clesiarunm communi, gravissima illa Pauli ad 
“ Timotheum de cadem conservanda obtestatione 
Qui quum discipulum suum om- 
“nem domus Dei, que est Ecclesia, administran- 
“ da rationem docuissct,  Denuncio,’ inquit, Κ bi, 
“in conspectu Dei illius qui vivificat omnia, et 
“ Jesu Christi, qui preeclarem illam confessionem 
“ Pontio Pilato professus est, ut hee mandata sine 
“abe ct sine reprchensione cusiodies usque ad 
“apparitionem Domini nostri Jesu Christi? &ce. 
“ que gravissimis verbis Apostolus perseeutus est. 
“ Unde primo colligimus, disciplinay quam ca epis- 
*tola Paulus tradidisset, Deum omnipotentem aue- 
‘‘ torem esse, et servatorem nostrum Jesum Chris- 
“tum: ut qui ejusdem violate ultores et vindices 
“sioniicantur. Tum constantem esse atque im- 
“mutabilem, que nulla hominum neque gratia va- 
“riari, neque auctoritate frangi debeat: cum non 
*solum ἐντολὴ καὶ παραγγελία appelletur, sed ju- 
“beatur etiam demos καὶ ἀνεπίληπτος conserva- 
“yj, Postremo non certi alicujus temporis pre- 
“ceptum esse, sed perpetuum, et quod ad omnia 
“ Ecclesie tempora pertincat: quum tam diserte 
 preceptum sit, ut usque in adventum Domini 
“ nostri Jesu Christi conservetur.”] 


62 John xviii. 36, 37. 63] Tim. iv. 13, 14. 


248 Drift of St. Paul’s 
mandment; and his commandment did con- 
tain the Jaws that concern church govern- 
ment; and those laws he straitly requireth 
to be observed without breach or blame, 
ull the appearance of our Lord Jesus Christ. 

In Scripture we grant every one man’s 
lesson to be the common instruction of all 
men, so far forth as their cases are like ; 
and that religiously to keep the Apostle’s 
commandments in whatsoever they may 
concern us we all stand bound. But touch- 
ing that commandment which Timothy was 
charged with, we swerve undoubtedly from 
the Apostle’s precise meaning, if we extend 
it so largely that the arms thereof shall 
reach unto all things which were command- 
ed him by the Apostle. The very words 
themselves do restrain themselves unto some 
one especial commandment among inany. 
And therefore it is not said, “ Keep the or- 
“dinances, laws, and constitutions, which 
“thou hast received,” but τὴν ἐντολὴν, “ that 
“oreat commandment which doth _prin- 
“cipally concern thee and thy calling ;” 
that commandment which Christ did so 
often inculcate unto Peter®!; that com- 
mandment unto the careful discharge where- 
of they of Ephesus are exhorted, “ Attend 
“io yourselves, and to all the flock wherein 
“the Holy Ghost hath placed you Bishops, 
“to feed the Church of God, which he hath 
“purchased by his own blood ® ;” finally, 
that commandment which unto the same 
Timothysis by the same Apostle even in the 
same on and manner afterwards again 
urged, “I charge thee in the sight of God and 
“the Lord Jesus Christ, which will judge the 
“quick and dead at his appearance and in 
“his kingdom, preach the word of God 55." 
When Timothy was instituted into that of- 
fice, then was the credit and trust of this 
duty committed unto his faithful care. The 
doctrine of the Gospel was then given him, 
“Cas the precious talent or treasure of Jesus 
“ Christ®7; then received he for perform- 
“ance of this duty the special gift of the 
“Holy Ghost *.” “To keep this command- 
“ment immaculate and blameless” was to 
teach the Gospel of Christ without mixture 
of corrupt and unsound doctrine, such as a 
number did even in those times intermingle 
with the mysteries of Christian belief. 
“Till the appearance of Christ to keep it so,” 
doth not import the time wherein it should 
“be kept, but rather the time whereunto the 
final reward for keeping it was reserved : 
according to that of St. Paul concerning 
himself, “I have kept the faith ; for the re- 
“sidue there is laid up for me a crown of 
“righteousness, which the Lord the righte- 
“ous shall in that day render unto me.” 


64 John xxi. 15. 

65 Acts xx. 28. παρακαταθήκην. 

66 2 Tim. iv. 1. 68 1 Tim. iv. 14. 
69 2 ‘Tim. iv. 7, 8. 


67 1 Tim vi. 20. τὴν 


Charge to Timothy. [Boox III. 
If they that labour in this harvest should re- 
spect but the present fruit of their painful 
travel, a poor encouragement it were unto 
them to continue therein all the days of 
their life. But their reward is great in 
heaven; the crown of righteousness which 
shall be given them in that day is honour- 
able. The fruit of their industry then shall 
they reap with full contentment and satis- 
faction, but not till then. Wherein the great- 
ness of their reward is abundantly sufficient 
to countervail the tediousness of their ex- 
pectation. Wherefore till then, they that 
are in Jabour must rest in hope. “Ὁ Timo- 
“thy, keep that which is committed unto 
“thy charge; that great commandment 
“ which thou hast received keep, till the ap- 
“pearance of our Lord Jesus Christ.” 

In which sense although we judge the 
Apostle’s words to have been uttered, yet 
hereunto we do not require them to yield, 
that think any other construction more 
sound. If therefore it be rejected, and theirs 
esteemed more probable which hold, that 
the last words do import perpetual observa- 
tion of the Apostle’s commandment imposed 
necessarily for ever upon the militant Church 
of Christ; let them withal consider, that 
then his commandment cannot so largely 
be taken, as to comprehend whatsoever the 
Apostle did command Timothy. For them- 
selves do not all bind the Church unto some 
things whereof Timothy received charge, 
as namely unto that precept concerning the 
choice of widows”. So as they cannot 
hereby maintain that all things positively 
commanded concerning the affairs of the 


Church were commanded for perpetuity. ἡ 


And we do not deny that certain things 
were commanded to be though positive yet 
perpetual in the Church. 

[12.] They should not therefore urge 
against us places that seem to forbid change, 
but rather such as set down some measure 
of alteration, which measure if we have ex- 
ceeded, then might they therewith charge 
us justly; whereas now they themselves 
both granting, and also using liberty to 
change, cannot in reason dispute absolutely 
against all change. Christ delivered no in- 
convenient or unmeet laws: sundry of ours 
they hold inconvenient: therefore such 
laws they cannot possibly hold to be Christ’s: 
being not his, they must of necessity grant 
them added unto his. Yet certain of those 
very laws so added they themselves do not 
judge unlawful; as they plainly confess 
both in matter of prescript attire and of 
rites appertaining to burial. Their own 
protestations are, that they plead against 
the inconvenience not the unlawfulness of 
popish apparel7!; and against the incon- 


7 [1 Tim. v. 9. See T. C. i. 153. al. 191. Whitg. 
Def. 693. 

ΤΙ « My reasons do never conclude the unlawful- 
“ ness of these ceremonies of burial, but the in- 


ee οι - 


Ch. xi. 13. 


venience not the unlawfulness of ceremonies 
in burial. Therefore they hold it a thing 
not unlawful to add to the laws of Jesus 
Christ; and so consequently they yield that 
no law of Christ forbiddeth addition unto 
church laws. 

[13.] The judgment of Calvin being al- 
leged against them, to whom of allmen 


Calvin allows additional Church Laws. 


they attribute most’*; whereas his words | 


be plain, that for ceremonies and external 
discipline the Church hath power to make 
laws; the answer which hereunto they 
make is, that indefinitely the speech is true, 
and that so it was meant by him; namely, 
that some things belonging unto external 
discipline and ceremonies are in the power 
and arbitrament of the Church; but nei- 
ther was it meant, neither is it true gene- 
rally, that all external discipline and all 
ceremonies are left to the order of the 
Church, inasmuch as the sacraments of 
Baptism and the Supper of the Lord are 
ceremonies, which yet the Church may not 
therefore abrogate. Again, Excommuni- 


“ convenience and inexpedience of them.” _T. C. 
lib. it. p. 241. And in the table. ‘ Of the mcon- 
* venience, not of the unlawfulness, of popish ap- 
“ parel and ceremonies in burial.” 

72 [By Archbishop Whitgift : see Answer, p. 25 
—29, and Def. 109—113. ‘The passage from Cal- 
vin is the following : “ Quia Dominus...... quicquid 
“ad salutem necessarium crat, sacris suis oraculis 
* tum fideliter complexus est, tum perspicue enar- 
“ ravit, in his solus magister est audiendus. Quia 
“autem in externa disciplina et ceremoniis non 
“ yoluit sigillatim praescribere quid sequi debeamus, 
“quod istud pendere a temporum conditione pre- 
“ videret, neque judicaret unam sa@culis omnibus 
τε formam: convenire, confugere hic oportet ad gen- 
“erales, quas dedit, regulas; ut ad eas exigantur, 
“ quecungue ad ordinern et decorum precipi ne- 
* cessitus Eeclesiz postulabit.” Instit. c. xii. §. 
31. ed. 1550, or lib. iv. c. x. δ. 30, according to the 
present arrangement. All Whitgift’s quotations 
from the Inst:tution specify chapter and section 
only. ‘The division of the work into books first 
took place in the edition of 1559: and Whitgift 
used an earlicr copy. See Def. 391, 508.) 

73** Upon the indefinite speaking of M. Calvin, 
“saying, ‘ceremonies and external discipline,’ 
“without adding ‘all’ or ‘some,’ you go about 
κε subtilly to make men believe, that M. Calvin had 
“placed the whole external discipline in the power 
“and arbitrement of the Church. For if all ex- 
“ternal discipline were arbitrary, and in the choice 
“of the Church, excommunication also (which is 
“a part of it) might be cast away ; which I think 
you will not say.” And in the very next words 
before: “Where you would give to understand 
“that ceremonies and external discipline are not 
 preseribed particularly by the word of God, and 
“therefore left to the order of the Church: you 
“znust undersiand that all external discipline is 
“not lefi. to the order of the Church, being partic- 
“ ularly prescribed in the Scriptures ; no more than 
“6 all ceremonies are left to the order of the Church, 
‘as the Sacrament of Baptism. and Supper of 
“the Lord.” T. C. lib. i p. 32. [and 33. al. 
19. Whitgf. Def. 111.) 


249 


cation is a part of external discipline, which 
might also be cast away, if all external dis- 
cipline were arbitrary and in the choice of 
the Church, 

By which their answer it doth appear, 
that touching the names of ceremony and 
external discipline they gladly would have 
us so understood, as if we did herein contain 
a great deal more than we do. The fault 
which we find with them is, that they over- 
much abridge the Church of her power in 
these things. Whereupon they recharge 
us, asif in these things we gave the Chure 
a liberty which hath no limits or bounds; 
as if all things which the name of discipline 
containeth were at the Church’s free choice ; 
so that we might either have church gov- 
ernors and government or want them, either 
retain or reject church censures as we list. 
They wonder at us as at men which think 
it so indifferent what the Church doth in 
matter of ceremonies, that it may be feared 
lest we judge the very Sacraments them- 
selves to be held at-the Church’s pleasure. 

No, the name of ceremonies we do not 
use in so large a meaning as to bring Sa- 
craments within the compass and reach 
thereof, although things belonging unto the 
outward form and seemly administration of 
them are contained in that name, even as 
we use it. For the name of ceremonies we 
use as they themselves do, when they speak 
aiter this sort: “The doctrine and disci- 
“pline of the Church, as the weightiest 
“things, ought especially to be looked unto ; 
“but the ceremonies also, as mint and cum- 
“min, ought not to be neglected 74.” Be- 
sides in the matter of external discipline or 
regiment itself, we do not deny but there 
are some things whereto the church is bound 
till the world’s end. So as the question is 
only how far the bounds of the Church’s 
liberty do reach. We hold, that the pow- 
er which the Church hath lawfully to make 
laws and orders for itself doth extend unto 
sundry things of ecclesiastical jurisdiction, 
and such other matters, whereto their opin- 
ion is that the Church’s authority and pow- 
er doth not reach. Whereas therefore in 
disputing against us about this point, they 
take their compass a great deal wider than 
the truth of things can afford; producing 
reasons and arguments by way of general- 
ity, to prove that Christ hath set down all 
things belonging any way unto the form of 
ordering his Church, and hath absolutely 
forbidden change by addition or diminution, 
great or small: (for so their manner of dis- 
puting is :) we are constrained to make our 
defence, by shewing that Christ hath not 
deprived his Church so far of all liberty in 
making orders and laws for itself, and that 
they themselves do not think he hath so 
done. For are they able to shew that all 


τὰ Τὶ Οἱ lib. iii, p. 171. 


250 


particular customs, rites, and orders of re- 
formed churches have been appointed by 
Christ himself? No: they grant that in 
matter of circumstance they alter that which 
they have received 75, but in things of sub- 
stance they keep the laws of Christ without 
change. If we say the same in our own 
behalf (which surely we may do with a 
great deal more truth) then must they can- 
cel all that hath been before alleged, and 
begin to inquire afresh, whether we retain 

e laws that Christ hath delivered concern- 
ing matters of substance, yea or no. For 
our constant persuasion in this point is as 
theirs, that we have no where altered the 
laws of Christ farther than in such particu- 
larities only as have the nature of things 
changeable according to the difference of 
times, places, persons, and other the like cir- 
cumstances. Christ hath commanded pray- 
ers to be made, sacraments to be ministered, 
his Church to be carefully taught and guid- 
ed. Concerning every of these somewhat 
Christ hath commanded which must be kept 
till the world’s end. On the contrary side, 
in every of them somewhat there may be 
added, as the Church shall judge it expe- 
dient. So that if they will speak to purpose. 
all which hitherto hath been disputed of 
they must give over, and stand upon such 
particulars only as they can shew we have 
either added or abrogated otherwise than 
we ought, in the matter of church polity. 
Whatsoever Christ hath commanded forev- 
er to be kept in his Church, the same we 
take not upon us to abrogate; and what- 
soever our laws have thereunto added be- 
sides, of such quality we hope it is as no 
law of Christ doth any where condemn. 

[14.] Wherefore that all may be laid to- 
gether and gathered into a narrow room: 
First, so far forth as the Church is the mys- 
tical body of Christ and his invisible spouse, 
it needeth no external polity. That very 
part of the law divine which teacheth faith 
and works of righteousness is itself alone 
sufficient for the Church of God in that res- 
pect. But as the Church is a visible socie- 
ty and body politic, laws of polity it cannot 
want 75, 

[15.] Secondly: Whereas therefore it 
cometh in the second place to be inquired, 
what laws are fittest and best for the Church; 
they who first embraced that rigorous and 
strict opinion, which depriveth the Church 
of liberty to make any kind of law for her- 
self, inclined as it should seem thereunto, 
for that they imagined all things which the 
Church doth without commandment of Ho- 


75 «“ We deny not but certain things are left to 
“ the order of the Church, because they are of the 
“ nature of those which are varied by times, pla- 
‘ces, persons, and other circumstances, and so 
“ could not at once be set down and established 
“ for ever.” T.C. lib. i. p. 27. [15.] 

76 [See above, ch. i.] 


Recapitulation. Judgment of St. Augustine. 


[Boox ΠῚ. 


ly Scripture subject to that reproof which 
the Scripture itself useth in certain cases 7 
when divine authority ought alone to be 
followed. Hereupon they thought it enough 
efor the cancelling of any kind of order what- 
soever, to say, “ The word of God teacheth 
“it not, itis a device of the brain of man, 
“ away with it therefore out of the Church 78," 
St. Augustine was of another mind, who 
speaking of fasts on the Sunday saith 7, 
“That he which would choose out that da 
“to fast on, should give thereby no saat 
“offence to the Church of God, which had 
“received a contrary custom. For in these 
“things, whereof the Scripture appointeth 
“no certainty, the use of the people of God 
“or the ordinances of our fathers must serve 
“for a law. In which case if we will dis- 
“ute, and condemn one sort by another’s 
“custom, it will be but matter of endless 
“contention ; where, forasmuch as the la- 
“bour of reasoning shall hardly beat into 
“men’s heads any certain or necessary 
“truth, surely it standeth us upon to take 
“heed, lest with the tempest of strife the 
“brightness of charity and love be dark- 
menedes 
Tf all things must be commanded of God 
which may be practised of his Church, I 
would know what commandment the Gile- 
adites had to erect that altar which is spo- 
ken of in the book of Joshua®®. Did not 
congruity of reason induce them thereunto, 
and suffice for defence of their fact? 1 
would know whatcommandmentthe women 
of Israel had yearly to mourn and lament 
in the memory of Jephthah’s daughter 81: 
what commandment the Jews had to cele- 
brate their feast of Dedication, never spoken 
of in the law, yet solemnized even by our 
Saviour himself®*; what commandment 
finally they had for the ceremony of odours 
used about the bodies of the dead, after 
which custom notwithstanding (sith it was 
their custom) our Lord was contented that 
his own most precious body should be en- 
tombed 83, Wherefore to reject all orders 
of the Church which men have established, 
is to think worse of the laws of men in this 
respect, than either the judgment of wise 


77 Isa. xxix. 14 ; Col. ii. 22. 

78 [See above, ch. ii. 1.] 

79 August. Ep. 86. [al. 36. t. ii. 68. ““ Quisquis 
“ hune diem jejunio decernendum putaverit,..... 
“ non parvo scandalo erit Ecclesie : nec immerito. 
‘In his enim rebus de quibus nihil certi statuit 
“ Scriptura divina, mos populi Dei, vel instituta 
“ majorum pro lege tenenda sunt. De quibus si 
“« disputare voluerimus, et ex aliorum consuetudine 
“ alios improbare, orietur interminata luctatio : que 
“ labore sermocinationis cum certa documenta nul- 
“la veritatis insinuet, utique cavendum est, ne 
“ tempestate contentionis serenitatem caritatis ob- 


“ nubilet??] re 
ohn x. 22. 


80 Josh xxii. 10. 
81 Judges xi. 40. 83 John xix. 40. 


ἑ 
| 
| 


Ch. xi. 10, 171]  Recapitulation. Whitgift’s Distinction gainsaid. 251 


men alloweth, or the law of God itself will | wisdom and knowledge in many kinds, over 
bear. and above things in this one kind barely 
[16.] Howbeit they which had once taken | necessary ; yea, even that matters of eccle- 
upon them to condemn all things done in| siastical polity are not therein omitted, but 
the Church and not commanded of God to | taught also, albeit not so taught as those 
be done, saw it was necessary for them | other things before-mentioned®. For so 
(continuing in defence of this their opinion) | perfectly are those things taught, that no- 
to hold that needs there must be in Scrip-| thing can ever need to be added, nothing 
ture set down a complete particular form of | ever cease to be necessary; these on the 
church polity, a form prescribing how all | contrary side, as being of a far other nature 
the affairs of the Church must be ordered, | and quality, not so strictly nor everlastingly 
a form in no respect lawful to be altered by | commanded in Scripture, but that unto the 
mortal men®*. For reformation of which} coraplete form of church polity much may 
oversight and error in them, there were} be requisite which the Scripture teacheth 
that thought it a part of Christian love and | not, and much which it hath taught become 
charity to instruct them better 85, and to | unrequisite, sometime because we need not 
open unto them the difference between | use it, sometime also because we cannot. 
matters of perpetual 7 to all men’s|In which respect for mine own part, al- 
salvation, and matters of ecclesiastical po- | though I see that certain reformed church- 
lity: the one both fully and plainly taught | es, the Scottish especially and French, have 
in holy Scripture, the other not necessary | not that which best agreeth with the sacred 
to be in such sort there prescribed ; the one | Scripture 33, 1 mean the government that is 
not capable of any diminution or augmenta- | by Bishops, inasmucl as both those church- 
tion at all by men, the other apt to admit | es are fallen under a different kind of regi- 
both. Hereupon the authors of the former | ment; which to remedy it is for the one al- 
opinion were presently seconded by other | together too late, and too soon for the other 
wittier and better learned 88, who being loth | during their present affliction and trouble 8: 
that the form of church polity which they 1 this their defect and imperfection I had 
sought to bring in should be otherwise than | rather lament in such case than exagitate, 
in the highest degree accounted of, took’ | considering that men oftentimes without 
first an exception against the difference be- | any fault of their own may be driven to 
tween church polity and matters of neces- | want that kind of polity or regiment which 
sity unto salvation ὅϑ ; secondly, against the | is best, and to content themselves with that, 
restraint of Scripture, which they say re-| which either the irremediable error of for- 
ceiveth injury at our hands, when we teach | mer times, or the necessity of the present 
that it teacheth not as well matters of polity | hath cast upon them. 
as of faith and salvation®®. Thirdly, Con-|  [17.] Fifthly, Now because that position 
strained hereby we have been therefore | first-mentioned, which holdeth it necessary 
both to maintain that distinction, as a thing 3 
not only true in itself, but by them likewise 
so acknowledged, though unawares °°; 
Fourthly, and to make manifest that from 
Scripture we offer not to derogate the least 
thing that truth thereunto doth claim, inas- 
much as by us it is willingly confest, that 
the Scripture of God is ἃ storehouse 
abounding with inestimable treasures of 


91 [In ch. iv.] 

92{Saravia, De diversis Ministrorum Gradibus, 
Prol. ad. Lect. ‘“ De hoc novo Ecclesie regende 
modo idem censeo, quod alii de Episcoporum re- 
κε gimine judicant ; nempe quod sit humanus et 
τε ferendus, ubi alius melior obtineri non potest: et 
“contra ile qui improbatur tanquam humanus 
“mihi videtur esse divinus; utpote qui tam in 
 Veteri quam in Noyo Testamento a Deo sit in- 
“ stitutus.” Sutcliffe, False Semblant of coun- 
terfeit Discipline detected, p. 8. ‘“ We say, that 
“so much as Christ hath appointed to be observed, 
“‘as that there be pastors to teach and a certain 
“ government, and such like discipline, is diligent- 
“ly to be kept. Where He hath left it free, there 
“the governors of the Church, i. 6. Christian prin- 
“ ces and bishops may set orders and see the same 
“executed: and the orders appointed by Christ, 
“ and canons and customs of the Church, we call 
“ ecclesiastical discipline: and this we account to 
“be changeable so far forth as is not by Christ 
“ commanded to be kept.”] 

93 [The first part of Hooker’s work was licensed 
to the press, March 9, 1592-3. The affliction 
meant is therefore the civil war in France, not the 
secession from protestantism of Henry IV: which 
was not made known till after June that year. 
Davila, lib. xiii. p. 697. comp. p. 692. Venice, 
1692.] 


84 [1 Admon. to the Parl. fol. 1. ap. Whitg. Def. 
76. “Seeing that nothing in this mortal life is 
“ more diligently to be sought for, and carefully to 
‘be looked unto, than the restitution of true reli- 
« gion, and reformation of God’s Church: it shall 
“ be your parts (dearly beloved) in this present par- 
* liament assembled, as much as in you lieth to 
“ promote the same, and to employ your whole la- 
« bour and study not only in abandoning all popish 
remnants both in ceremonies and regiment, but 
« also in bringing in and placing in God’s Church 
« those things only, which the Lord himself in his 
“ word commandeth.”} 

85 [Vide Whitgift’s Answer to the Admonition, 
p- 20—29.] 

86 [By this it should seem that Hooker did not 
consider Cartwright himself as one of the authors 
of the Admonition.] 

87 [See above, ch. i. 2.] 89[T. C. ibid.] 

88 [Τ΄ C.1 Reply, p. 14.] 9 [In ch. iii] 


252 


that all things which the Church may law- 
fully do in her own regiment be command- 
ed in holy Scripture, hath by the later de- 
fenders thereol’ been greatly qualified; who, 
though perceiving it to be over extreme, 
are notwithstanding loth to acknowledge 
any oversight therein, and therefore labour 
what they may to salve it by construction ; 
we have for the more perspicuity delivered 
what was thereby meant at the first: 
sixthly, how injurious a thing it were unto 
all the churches of God for men to hold it 
in that meaning 35 : seventhly, and how im- 
perfect their interpretations are who so 
much labour to help it, either by dividing 
commandments of Scripture into two kinds, 
and so defending that all things must be 
commanded, if not in special yet in general 
precepts "δ; eighthly, or by taking it as 
meant, that in case the Church do devise 
any new order, she ought therein to follow 
the direction of Scripture only, and not any 
star-light of man’s reason 57, Ninthly, both 
which evasions being cut off, we have in 
the next place declared after what sort the 
Church may lawfully frame to herself laws 
of polity, and in what reckoning such posi- 
tive laws both are with God and should be 
with men 38, Tenthly, furthermore, because 
to abridge the liberty of the Church in this 
behalf, it hath been made a thing very odi- 
ous, that when God himself hath devised 
some certain laws and committed them to 
sacred Scripture, man by abrogation, ad- 
dition, or any way, should presume to alter 
and change them; it was of necessity to be 
examined, whether the authority of God in 
making, or his care in committing those his 
laws unto Scripture, be sufficient arguments 
to prove that God doth in no case allow they 
should suffer any such kind of change. 
Eleventhly, the last refuge for proof that 
divine laws of Christian church polity may 
not be altered by extinguishment of any old 
or addition of new in that kind, is partly a 
marvellous strange discourse, that Christ 
(unless he should shew himself not so faith- 
ful as Moses, or not so wise as Lycurgus 
and Solon!) must needs have set down in 
holy Scripture some certain complete and 
unchangeable form of polity?; and partly 
a coloured show of some evidence where | 
change of that sort of laws may seem ex- 


94 [In ch. v.] 97 [In ch. viii-] 

95[{In ch. vi.] 98 [In ch. ix.] 

96 {In ch. vil.] 99 [In ch. x.] 

1 Nisi reip. sue statum omnem constitucrit, 
“ magistratus ordinarit, singuiorum munera potes- 
“‘tatemque descripserit, que judiciorum forique 
“ratio habenda, quomodo civium finiend@ lites : 
“non solum minus Ecclesie Christiane providit | 
© quem Moses olim Judiace, sed quam a Lycur- 
“ 90, Solone, Numa, civitatibus suis prospectum 
“sit.” Lib. de Ecclesiast. Discip. [fol. 8, or p. 10 
of 'T. C.’s translation. ] 

2[In ch. xi. 1—8.] 


Puritans’ Illustrations contradicted by their Practice. 


[Book III. 


ἤν" forbidden, although in truth nothing 
ess be done 3. 

[1S.] I might have added hereunto their 
more familiar and popular disputes, as, The 
Church is a city, yea the city of the great 
King; and the life of a city is polity: The 
Church is the house of the living God; and 
what house can there be without some or- 
der for the government of it? In the royal 
house of a prince there must be officers for 
government, such as not any servant in the 
house but the prince whose the house is 
shall judge convenient. So the house of 
God must have orders for the government 
of it, such as not any of the household but 
God himself hath appointed. It cannot 
stand with the love and wisdom of God to 
leave such order untaken as is necessary 
for the due government of his Church. 
The numbers, degrees, orders, and attire 
of Solomon’s servants did shew his wisdom ; 
therefore he which is greater than Solomon 
hath not failed to leave in his house such 
orders for government thereof, as may serve 
to be a looking-glass for his providence, 
care, and wisdom, to be seen in4. That 
little spark of the light of nature which re- 
maineth in us may serve us for the aflairs 
of this life. “But as in all other matters 
“concerning the kingdom of heaven, so 
“principally in this which concerneth the 
“very government of that kingdom, need- 
“ful it is we should be taught of God. As 
“long as men are persuaded of any order 
“that it is only of men, they presume of 
“their own understanding, and they think 
“to devise another not only as good, but 
“better than that which they have received. 
“ By severity of punishment this presump- 
“tion and curiosity may be restrained. But 
“that cannot work such cheerful obedience 
“as is yielded where the conscience hath 
“respect to God as the author of laws and 
“orders. This was it which countenanced 
“the laws of Moses, made concerning out- 
“ward polity for the administration of holy 
“things. The like some lawgivers of the 
“heathens did pretend, but falsely; yet 
“wisely discerning the use of this persua- 


3Ch. xi. 9.] 

4 Eccl. Dise. fol. 143. “ Christiane Ecclesie, 
“ tanquam domus Dei (ut a Paulo appellatur) οἶκο- 
“ γομίαν qui attentius οἱ accuratius consideraverit, 
“ animadvertet profecto ineredibilem quandam il- 
“Jam in omnibus ejus partibus et divinam sapien- 
“tiam, ac tanto quidem illa Salomonis in sacra 
“historia magis admirabilem, quanto sapientior 
* Salomone fuerit qui omnem hujus domus ordi- 
“nem rationemque descripsit. Sive enim mini- 
“ strum ordines, sive accubitus, sive varium pro cu- 
“,jusque dignitate ornatum et habituin considere- 
“mus, quod ad Ecclesiz non modo salutem con- 
“servandam, sed etiam dignitatem illustrandam 
“ ornandamque aut prudenter excogitari, aut cum 
* judicio atque ratione disponi collocarique potucrit : 
guid in hac οἰκονομίᾳ requiratur Ὁ} 


Sot ee α΄ 


Be Ra Se ee 


eww 


oes) lee δα, tain. πον (Gein “aiociten 


Ch. xi. 19, 20.] 


“ sion. For the better obedience’ sake there- 
“fore it was expedient that God should be 
“ author of the polity of his Church.” 

{19.] But to what issue doth all this 
come ? A man would think that they which 
hold out with such discourses were of noth- 
ing more fully persuaded than of this, that 
the Scripture hath set down a complete 
form of church polity, universal, perpetual, 
altogether unchangeable. For so it would 
follow, ifthe premises were sound and strong 
to such effect as is pretended. Notwith- 
standing, they which have thus formally 
maintained argument in defence of the first 
oversight, are by the very evidence of truth 
themselves constrained to make this in ef- 
fect their conclusion, that the Scripture of 
God hath many things concerning church 
polity; that of those many some are of 
greater weight, some of less; that what 
hath been urged as touching immutability 
of laws, it extendeth in truth no farther than 
only to laws wherein things of greater mo- 
ment are prescribed. Now those things of 
greater moment, what are they? Forsooth §, 
“doctors, pastors, lay-elders, elderships 
“ compounded of these three ; synods, con- 
“sisting of many elderships; deacons, 
* women-church-servants or widows; free 
“consent of the people unto actions of 
“ oreatest moment, after they be by churches 
“or synods orderly resolved.” All “ this 
“ form” of polity (if yet we may term thata 
form of building, when men have laid a few 
rafters together, and those not all of the 
soundest neither) but howsoever, all this 
form they conclude is prescribed in such 
sort that to add to it any thing as of like 
importance (for so I think they mean) or to 
abrogate of it any thing at all, is unlawful. 
In which resolution if they will firmly and 
constantly persist, I see not but that con- 
cerning the points which hitherto have been 
disputed of, they must agree that they have 
molested the Church with needless opposi- 
tion, and henceforward as we said before 
betake themselves wholly unto the trial of 
particulars, whether every of those things 
which they esteem as principal, be either 
so esteemed of, or at all established for per- 
petuity in holy Scripture ; and whether any 
particular thing in our church polity be 
received other than the Scripture alloweth 
of, either in greater things or in smaller. 

[390.1 The matters wherein church polity 
is conversant are the public religious duties 
of the Church, as the administration of the 
word and sacraments, prayers, spiritual 
censures, and the like. To these the 
Church standeth always bound. Laws of 
polity, are laws which appoint in what man- 
ner these duties shall be performed. 

In performance whereof because all that 


5 The Defence of Godly Ministers against D. 
Bridges, p. 133. 


Examples of Things essential and variable. 


253 


are of the Church cannot jointly and equal- 
ly work, the first thing in polity required is 
a difference of persons in the Church, with- 
out which difference those functions cannot 
in orderly sort be executed. Hereupon we 
hold that God’s clergy are a state, which 
hath been and will be as long as there isa 
Church upon earth, necessary by the plain 
word of God himself; a state whereunto 
the rest of God’s people must be subject as 
touching things that appertain to their 
soul’s health. For where polity is, it can- 
not but appoint some to be leaders of 
others, and some to be led by others. “If 
“the blind lead the blind, they both per- 
“ish 6” It is with the clergy, if their per- 
sons be respected, even as it is with other 
men; their quality many times far beneath 
that which the dignity of their place requi- 
reth. Howbeit according to the order of 
polity, they being the “lights of the world7,” 
others (though better and wiser) must that 
way be subject unto them. 

Again, forasmuch as where the clergy 
are any great multitude, order doth ne- 
cessarily require that by degrees they be 
distinguished ; we hold there have ever 
been and ever ought to be in such case at 
leastwise two sorts of ecclesiastical persons, 
the one subordinate unto the other; as to 
the Apostles in the beginning, and to the 
Bishops always since, we find plainly both 
in Scripture and in all ecclesiastical records, 
other ministers of the word and sacraments 
have been. 

Moreover, it cannot enter into any man’s 
conceit to think it lawful, that every man 
which listeth should take upon him charge 
in the Church; and therefore a solemn ad- 
mittance is of such necessity, that without 
it there can be no church polity. 

A number of particularities there are, 
which make for the more convenient being 
of these principal and perpetual parts in 
ecclesiastical polity, but yet are not of such 
constant use and necessity in God’s Church, 
Of this kind are, times and places appointed 
for the exercise of religion; specialties 
belonging to the public solemnity of the 
word, the sacraments, and prayer; the en- 
largement or abridgment of functions min- 
isterial depending upon those two princi- 
pals beforementioned; to conclude, even 
whatsoever doth by way of formality and 
circumstance concern any public action of 
the Church. Now although that which 
the Scripture hath of things in the former 
kind be for ever permanent: yet in the 
latter both much of that which the Scrip- 
ture teacheth is not always needful; and 
much the Church of God shall always need 
which the Scripture teacheth not. 

So as the form of polity by them set 
down for perpetuity is three ways faulty: 


6 Luke vi. 39. 7 Matt. v. 14. 


254 


faulty in omitting some things which in| 
Scripture are of that nature, as namely the | 
difference that ought to be of pastors when 
they grow to any great multitude: faulty | 
in requiring doctors, deacons, widows, and | 
such like, as things of perpetual necen| 
sity by the law of God, which in truth 
are nothing less: faulty also in urging 
some things by Scripture immutable, as 
their lay-elders, which the Scripture nei- 
ther maketh immutable nor at all teach-! 
eth, for any thing either we can as yet 
find or they have hitherto been able to 
prove. But hereof more in the books that 
follow. 

[21.] As for those marvellous discourses 
whereby they adventure to argue that God 
must needs have done the thing which they 
imagine was to be done; I must confess I 
have often wondered at their exceeding 
boldness herein. When the question is 
whether God have delivered in Scripture 
(as they affirm he hath) a complete, partic- 
ular, immutable form of church polity, why 
take they that other both presumptuous 
and superfluous labour to prove he should 
have done it ; there being no way in this 
case to prove the deed of God saving only 
by producing that evidence wherein he 
hath done it? But if there be no such 
thing apparent upon record, they do as if | 
one should demand a legacy by force and 
virtue of some written testament, wherein 


Three Kinds of Error in the Discipline. 


ἡ [Boox IIL. 


there being no such thing specified, he 
Pea that there it must needs be, and 

ringeth arguments from the love or good- 
will which always the testator bore him ; 
imagining, that these or the like proofs will 
convict a testament to have that in it which 
other men can no where by reading find. 
In matters which concern the actions of 
God, the most dutiful way on our pari is to 
search what God hath done, and with meek- 
ness to admire that, rather than to dispute 
what he in congruity of reason ought to do. 
The ways which he hath whereby to do all 
things for the greatest good of his Church 
are more in number than we can search, 
other in nature than that we should pre- 
sume to determine which of many should 
be the fittest for him to choose, till such 
time as we see he hath chosen of many 
some one; which one we then may bold! 
conclude to be the fittest, because he hath 
taken it before the rest. When we do oth- 
erwise, surely we exceed our bounds; who 
and where we are we forget ; and therefore 
needful it is that our pride in such cases be 
controlled, and our disputes beaten back 
with those demands of the blessed Apostle, 
“How unsearchable are his judgments, and 
“his ways past finding out! Who hath 
“known the mind of the Lord, or who was 
“his counsellor ® 2 


8 Rom. xi. 33, 34. 


ore ty 2 


co, 


Seo aa 


᾽ν =] fr 3 po 


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ΕΝ "»5ΝὍΟΝ «939 Ὁ 


THE FOURTH BOOK. 


CONCERNING THEIR THIRD ASSERTION, THAT OUR FORM OF CHURCH POLITY IS COR- 
RUPTED WITH POPISH ORDERS, RITES, AND CEREMONIES, BANISHED OUT OF CERTAIN 
REFORMED CHURCHES, WHOSE EXAMPLE THEREIN WE OUGHT TO HAVE FOLLOWED. 


—:0:—— 


THE MATTER CONTAINED IN THIS FOURTH BOOK. 


I. How great use Ceremonies have in the Church. 


Il. The first thing they blame in the kind of our Ceremonies is, that we have not in them ancient 
apostolical simplicity, but a greater pomp and stateliness. 

III. The second, that so many of them are the same which the Church of Rome useth; and the 
reasons which they bring to prove them for that cause blarne-worthy. 

IV. How when they go about to expound what Popish Ceremonies they mean, they contradict their own 


arguments against Popish Ceremonies. 


V. An answer to the argument whereby they would prove, that sith we allow the customs of our 
fathers to be followed, we therefore may not allow such customs as the Church of Rome hath, 
because we cannot account of them which are of that Church as of our fathers. 

VI. To their allegation, that the course of God’s own wisdom doth make against our conformity with 


the Church of Rome in such things. 


VIi. To the example of the eldest Churches which they bring for the same purpose. 

VIII. That it is not our best polity (as they pretend it is) for establishment of sound religion, to have 
in these things no agreement with the Church of Rome being unsound. 

IX. That neither the Papists upbraiding us as furnished out of their store, nor any hope which in that 
respect they are said to conceive, doth make any more against our ceremonies than the former 


allegations have done. 


X. The grief which they say godly brethren conceive at such ceremonies as we have common with the 


Church of Rome. 


XI. The third thing for which they reprove a great part of our ceremonies is, for that ag we have them 
from the Church of Rome, so that Church had them froin the Jews. 
XIL The fourth, for that sundry of them have been (they say) abused unto idolatry, and are by that 


mean become scandalous. 


XIIL. The fiith, for that we retain them still, notwithstanding the example of certain Churches re- 


formed before us, which have cast them out. 


XIV. A declaration of the proceedings of the Church of England for the establishment of things as 


they are. 


I. Sucn was the ancient simplicity and 
softness of spirit which sometimes prevailed 
in the world, that they whose 
words were even as oracles 
amongst men, seemed ever- 
more loth to give sentence 
against any thing publicly received in the 
Church of God, excep it were wonderful ap- 

arently evil; for that they did not so much 
incline to that severity which delighteth to 
reprove the least things it seeth amiss, as to 
that charity which is unwilling to behold 
any thing that duty bindeth it to reprove. 
The state of this present age, wherein zeal 
hath drowned charity, and skill meekness, 
will not now suffer any man to marvel, what- 
 soever he shall hear reproved by whomso- 
ever. Those rites and ceremonies of the 
Church therefore, which are the selfsame 
now that they were when holy and virtuous 
men maintained them against profane and 
deriding adversaries, her own children have 
 atthis day in derision. Whether justly or no, 
[255] 


How great use 
Ceremonies 
have in the 
Church. 


it shall then appear, when all things are 
heard which they have to allege against 
the outward received orders of this church. 
Which inasmuch as themselves do compare 
unto “mint and commin!,” granting them 
to be no part of those things which in the 
matter of polity are weightier, we hope that 
for small things their strife will neither be 
earnest nor long. . 

[2.] The sifting of that which is objected 
against the orders of the Church in parti- 
cular, doth not belong unto this place. 
Here we are to discuss only those general 
exceptions, which have been taken at any 
time against them. 

First therefore to the end that their na- 
ture and the use whereunto they serve may 


1 Matt. xxiii. 23. “ The doctrine and discipline 
“of the Church, as the weightiest things, ought 
“ especially to be looked unto: but the ceremonies 
“ also, as ‘mint and cummin,’ ought not to be 
“neglected.” T. Ὁ. 1. iii. p. 171. 


256 


plainly appear, and so afterwards their 
quality the better be discerned; we are to 
note, that in every grand or main public 
duty which God requireth at the hands of 
his Church, there is, besides that matter 
and form wherein the essence thereof con- 
sisteth, a certain outward fashion whereby 
the same is in decent sort administered. 
The substance of all religious actions is de- 
livered from God himself in few words. 
For example’s sake in the sacraments? 
“Unto the element let the word be added, 
“and they both do make a sacrament,” 
saith St. Augustine. Baptism is given by 
the element of water, and that prescript 
form of words which the Church of Christ 
doth use; the sacrament of the body and 
blood of Christ is administered in the ele- 
ments of bread and wine, if those mystical 
words be added thereunto. But the due and 
decent form of administering those holy sa- 
craments doth require a great deal more. 
[3.] The end which is aimed at in set- 
ting down the outward form of all religious 
actions is the edification of the Church. 
Now men are edified, when either their un- 
derstanding is taught somewhat whereof in 
such actions it behoveth all men to consider, 
or when their hearts are moved with any 
affection suitable thereunto; when their 
minds are in any sort stirred up unto that 
reverence, devotion, attention, and due re- 
gard, which in those cases seemeth requi- 
site. Because therefore unto this purpose 
not only speech but sundry sensible means 
besides have always been thought neces- 
sary, and especially those means which 
being object to the eye, the liveliest and the 
most apprehensive sense of all other, have 
in that respect seemed the fittest to make 
a deep and a strong impression: from 
hence have risen not only a number of 
rayers, readings, questionings, exhortings, 
ut even of visible signs also ; which being 
used in performance of holy actions, are 
undoubtedly most effectual to open such 
matter, as men when they know and re- 
member carefully, must needs be a great 
deal the better informed to what effect such 
duties serve. We must not think but that 
there is some ground of reason even in na- 
ture, whereby it cometh to oe that no na- 
tion under heaven either doth or ever did 
sufier public actions which are of weight, 
whether they be civil and temporal or else 
spiritual and sacred, to pass without some 
visible solemnity: the very strangeness 
whereof and difference from that which is 


2[In Joan. Tract. 80. δ. 3.t. iii. pars ii. 703. 
«Jam vos mundi estis propter verbum quod locu- 
“tus sum yobis.’ Quare non ait, ‘mundi estis 
“ propter baptismum quo loti estis,’ nisi quia et in 
“aqua verbum mundat? Detrahe verbum, et 
“quid est aqua nisi aqua? Accedit verbum ad 
“eleinentum, et fit sacramentum, etiam ipsum 
“tanquam visibile yerbum.”] 


Analogous Use of Visible Forms in Civil Actions. 


[Boox IV. 


common, doth cause popular eyes to ob- 
serve and to mark the same. Words, both 
because they are common, and do not so 
strongly move the fancy of man, are for the 
most part but slightly heard: and therefore 
with smgular wisdom it hath been provided, 
that the deeds of men which are made in 
the presence of witnesses should pass not 
only with words, but also with certain sen- 
sible actions, the memory whereof is far 
more easy and durable than the memory of 
speech can be. 

The things which so long experience of 
all ages hath confirmed and made profita- 
ble, let not us presume to condemn as follies 
and toys, because we sometimes know not 
the cause and reason of them. A wit dis- 
posed to scorn whatsoever it doth not con- 
ceive, might ask wherefore Abraham should 
say to his servant, “ Put thy hand under my 
“thigh and swear 3:” was it not sufficient 
for his servant to shew the religion of an 
oath by naming the Lord God of heaven 
and earth, unless that strange ceremony 
were added? In contracts, bargains, and 
conveyances, a man’s word is a token suffi- 
cient to express his will. Yet “this was the 
“ancient manner in Israel concerning re- 
“ deeming and exchanging, to establish all 
“things; a man did pluck off his shoe and 
“gave it his neighbour; and this was a 
“sure witness in Israel 4.” Amongst the 
Romans in their making of a bondman free, 
was it not wondered wherefore so great ado 
should be made? The master to present 
his slave in some court, to take him by the 
hand, and not only to say in the hearing of 
the public magistrate, “1 will that this man 
“become free,” but after these solemn 
words uttered, to strike him on the cheek, 
to turn him round, the hair of his head to 
be shaved off, the magistrate to touch him 
thrice with a rod, in the end acap and a 
white garment to be given him. To what 
purpose all this circumstance 57 Amongst 
the Hebrews how strange and in outward 
appearance almost against reason, that he 
which was minded to make himself a_per- 
petual servant, should not only testify so 
much in the presence of the judge, but for 
a visible token thereof have also his ear 
bored through with an awle®! It were an 
infinite labour to prosecute these things so 
far asthey might be exemplified both in civil 
and religious actions. For in both they 
have their necessary use and force. “The 
“sensible things which religion hath hal- 
“lowed, are resemblances framed according 
“to things spiritually understood, where- 
“unto they serve as a hand to lead, and a 
“way to direct 7.” 


3 Gen. xxiv. 2. 4 Ruth iv. 7. 

5 [See Persius, Sat. V. 75, &c. Festus, γοῦν 
“ manumitti.” Tsidor. Orig. ix. 4.] 

6 Exod. xxi. 6. 

7 Ta μὲν αἰσθητῶς ἱερὰ τῶν νοητῶν ἀπεικονίσματα, 


Ch. ii. 1, 2.] 


[4.] And whereas it may peradventure 
be objected, that to add to religious duties 
such rites and ceremonies as are significant, 
is to institute new Sacraments®; sure lam 
they will not say that Numa Pompilius did 
ordain a sacrament, a significant ceremony 
he did ordain, in commanding the priests 
“to execute the work of their divine service 
“with their hands as far as to the fingers 
“covered; thereby signifying that fidelity 


“must be defended, and that men’s right | 


“hands are the sacred seat thereof 3." 


Again we are also to put them in mind, that | 


themselves do not hold all significant cere- 
monies for sacraments, insomuch as imposi- 
tion of hands they deny to be a sacrament, 
and yet they give thereunto a forcible sig- 
nification; for concerning it their words are 
these: “The party ordained by this cere- 
“mony was put in mind of his separation to 
“the work of the Lord, that remembering 
“himself to be taken as it were with the 
“hand of God from amongst others, this 
“might teach him not to account himself 
now his own, nor to do what himself list- 
“eth, but to consider that God hath set him 
“about a work, which if he will discharge 
“and accomplish, he may at the hands of 
“ God assure himself of reward; and if oth- 
“ erwise, of revenge !°.” Touching signifi- 
cant ceremonies, some of them are sacra- 
ments, some as sacraments only. Sacra- 
ments are those which are signs and tokens 
of some general promised grace, which al- 
ways really descendeth from God unto the 
soul that duly receiveth them; other signifi- 
cant tokens are only as Sacraments, yet no 
Sacraments: which is not our distinction, 
| but theirs. For concerning the Apostles’ 
imposition of hands these are their own 
words; “manuum signum hoc et quasi Sa- 
“cramentum usurparunt ;” “ they used this 
“sion, or as it were sacrament ?!.” 

II. Concerning rites and ceremonies there 
may be fault, either in the kind or in 
the number and multitude of them. The 


καὶ én’ αὐτὰ χειραγωγία καὶ 646s. Dionys. p. 121. 
[de Eccl. Hierarch. c. 2. no. 3. δ. 2. t. 1. 255. Ant- 
verp. 1634.] 

8 [See Beza’s Letter to Grindall in Adm. 5. 
«“ They sinned righte greevously, as often as they 
“brought any Sacramentalles (that is to say, any 
“ceremonies to import signification of spiritual 
* things) into the Church of God.”] 

9“ Manu ad digitos usque involuta rem divinam 
“ facere, significantes fidem tutandam, sedemque 
ejus etiam in dextris sacratam esse.” Liv. lib. 
L [c. 21.] 

10 Eccles. dise. fol. 51. [‘ Designatus hac cere- 
“tonia monebatur se ad opus Domini separari, 
“ete reliquo populo ad illam procurationem Dei 
“‘jpsius manu quasi decerpi atque delibari: ut jam 
“non amplius se sui juris esse sciret, ut agat quod 
“velit, sed a Deo ad opus suum adhibitum, cujus 
“illum perfecti atque absoluti remunerato rem, 
“contempti autem et neglecti ultorem atque vin- 
“dicem habiturus esset.”] 11 Fol. 52. 

ou. 1. 17 


Charge of swerving from Apostolical Simplicity. 


257 


first thing blamed about the kind of ours 
is, that in many things we 
have departed from the an- 
cient simplicity of Christ and 
his Apostles; we have embra- 
ced more outward stateliness, 
we have those orders in the 
| exercise of religion, which they 
who best pleased God and 
served him most devoutly nev- 
er had. For it is out of doubt that the 
| first state of things was best, that in the 
prime of Christian religion faith was sound- 
est, the Scriptures of God were then best 
understood by all men, all parts of godliness 
did then most abound ; and therefore it must 
needs follow, that customs, laws, and ordi- 
nances devised since are not so good for the 
Church of Christ, but the best way is to cut 
off later inventions, and to reduce things un- 
to the ancient state wherein at the first they 
were !*, Which rule or canon we hold to 
be either uncertain or at leastwise unsuffi- 
cient, if not both 13, 

[2.1 For in case it be certain, hard it can- 
not be for them to shew us, where we shall 
find it so exactly set down, that we may say 
without all controversy, “these were the 
“orders of the Apostles’ times, these wholly 
“and only, neither fewer nor more than 
“these.” True it is that many things of 
this nature be alluded unto, yea many 
things declared, and many things necessa- 
rily collected out of the Apostles’ writings. 
But is it necessary that all the orders of the 
Church which were then in use should be 
contained in their books? Surelyno. For 
| if the tenor of their writings be well observ- 
ed, it shall unto any man easily appear, that 
no more of them are there touched than 
were needful to be spoken of, sometimes 
by one occasion and sometimes by another. 
Will they allow then of any other records 
besides? Well assured I am they are far 
enough from acknowledging that the 
Church ought to keep any thing as apostol- 
ical, which is not found in the Apostles’ 
writings, in what other records soever it be 
found. And therefore whereas St. Augus- 
tine affirmeth that those things which the 
whole Church of Christ doth hold, may well 
be thought to be apostolical although they 
be not found written '4; this his judgment 
they utterly condemn. I will not here stand 
in defence of St. Augustine’s opinion, which 
is, that such things are indeed apostolical, 


12 Lib. Eccles. Dise. et T. C. lib. in. p. 181. 

13 [See before, Preface, iv. 4.] 

14 Tom. vii. de Bapt. contra Donatist. lib. v. cap, 
23. [t.ix. 156. “ Apostoh nihil exinde precepe- 
“runt: sed consuetudo illa que opponebatur Cy- 
 priano ab eorum ttaditione exordium sumpsisse 
“credenda est, sicut sunt multa que universa 
“ tenet Ecclesia, et ob hoe ab Apostolis precepta 
“bene creduntur, quanquam seripta non reperian- 
“tur.”] T.C.1.i. p. 31. [18.] “ If this judgment 
“of St. Augustine be a good judgment and sound, 


The first thing 
they blame in 
the kind of our 
ceremonies is 
that we have 
not in them an- 
cient apostoli- 
cal simplicity, 
but a greater 
pomp and 
Stateliness, 


248 


but yet with this exception; unless the de- 
cree of some general council have haply 
caused them to be received 5: for of posi- 
tive laws and orders received throughout 
the whole Christian world, St. Augustine 
could imagine no other fountain save these 
two. But to let pass St. Augustine ; they 
who condemn him herein must needs con- 
fess ita very uncertain thing what the or- 
ders of the Church were in the Apostles’ 
times, seeing the Scriptures do not mention 
them all, and other records thereof besides 
they utterly reject. So that in tying the 
Church to the orders of the Apostles’ 
times, they tie it to a marvellous uncertain 
rule; unless they require the observation of 
no orders but only those which are known 
to be apostolical by the Apostles’ own writ- 
ings. But then is not this their rule of'such 
sufficiency, that we should use itas a touch- 
stone to try the orders of the Church by 
for ever. , 

[3.] Our end ought always to be the 
same; our ways and means thereunto not 
so. The glory of God and the good of His 
Church was the thing which the Apostles 
aimed at, and therefore ought to "» the 
mark whereat we also level. But seeing 
those rites and orders may be at one time 
more which at another are less available 
unto that purpose, what reason is there in 
these things to urge the state of one only 
age as a pattern for allto follow? Itis not 
Y am right sure their meaning, that we 
should now assemble our people to serve 
God in close and secret meetings; or that 
‘common brooks or rivers should be used 
for places of Baptism ; or that the Euchar- 
ist should be ministered after meat; or that 
the custom of church feasting should be 
renewed; or that all kind of standing pro- 
vision for the ministry should be utterly ta- 
ken away, and their estate made again de- 
pendent upon the voluntary devotion of 
men. In these things they easily perceive 
how unfit that were for the present, which 
was for the first age convenient enough. 
The faith, zeal, and godliness of former 
times is worthily had in honour; but doth 
this prove that the orders of the Church of 
Christ must be still the selfsame with theirs, 
that nothing may be which was not then, or 
that nothing which then was may lawfully 
since have ceased? ‘They who recall the 
Church unto that which was at the first, 
must necessarily set bounds and limits un- 
to their speeches. If any thing have been 
received repugnant unto that which was 
first delivered, the first things in this case 


“then there be some things commanded of God 
“ which are not in the Scriptures ; and therefore 
“ there is no sufficient doctrine contained in Serip- 
“ture whereby we may be saved. For all the 
“ commandments of God and of the Apostles are 
“ needful for our salvation.” 

15 Vide Ep.-118.[al. 54. t. ii. 124. A.] 


Charge of maintaining Popish Rites. 


[Boox IV. 


must stand, the last give place unto them. 
But where difference is without repugnan- 
cy, that which hath been can be no preju- 
dice to that which is. 

[4.] Let the state of the people of God 
when they were in the house of bondage, 
and their manner of serving God in a strange 
land, be compared with that which Canaan 
and Jerusalem did afford, and who seeth 
not what huge difference there was between 
them? In Egypt it may be they wereright 
glad to take some corner of a poor cottage, 
and there to serve God upon their knees, 
peradventure covered in dust and straw 
sometimes. Neither were they therefore 
the less accepted of God, but he was with 
them in all their afflictions, and at the length 
by working of their admirable deliverance 
did testify, that they served him not in vain. 
Notwithstanding in the very desert they are 
no sooner possest of some little thing of 
their own, but a tabernacle is required at 
their hands. Being planted in the land of 
Canaan, and having David to be theirking. 
when the Lord had given him rest from all 
his enemies, it grieved his religious mind to 
consider the growth of his own estate and 
dignity, the aflairs of religion continuing 
still in their former manner: “ Behold now 
“T dwell in an house of cedar-trees, and the 
“ark of God remaineth still within ecur- 
“tains 15.) What he did purpose it was the 
pleasure of God that Solomon his son should 
perform, and perform it in manner suitable 
unto their present, not their ancient estate 
and condition. For which cause Solomon 
writeth unto the king of Tyrus, “ The house 
“which I build is great and wonderful, for 
“oreat is our God above all gods!” 
Whereby it clearly appearetli that the or- 
ders of the Church of God may be accepta- 
ble unto him, as well being framed suitable 
to the greatness and dignity of later, as 
when they keep the reverend simplicity of 
ancienter times. Such dissimilitude there- 
fore between us and the Apostles of Christ 
in the order of some outward things is no 
argument of default. 

Ill. Yea, but we have framed ourselves 


to the customs of the church of Rome; our 


orders and ceremonies are pa- 
pistical. It is espied that our 
church founders were not so 
careful as in this matter they 
should have been, but content- 
ed themselves with such dis- 
cipline as they took from the 
church of Rome!’. Their er-- 
ror we ought to reform by abolishing all 
popish orders. There must be no commu~ 


16 2 Sam. vii. 2. 17 2 Chron. ii. 5. 

18 Eccles. Disc. fol. 12. [* Video architectos 
“ Ecclesie nostre in ea restauranda soli doctrine 
“ intentos,de disciplina non laborasse, et talem fere 
“qualem a Papistis acceperint retinere.”] T. σ 
lib. i. p. 131. [102. Whitg. Def. 474.”] 


Our orders 
and cereimo- 
nies blamed, in 
that so many 
of them are 
the same 
which the 
Church of 
Rome useth. 


Ch. iii. 2.1 Generai Allegations against Romish Ceremonies. 259 


nion nor fellowship with Papists, neither in | “ things of this kind which are not comman- 

doctrine, ceremonies, nor government. Itis| “ ded or forbidden in the Scripture, we are 

not enough that we are divided from the; “ to observe the custom of the people of 

church of Rome by the singie wall of doc- | “ God and decree of our forefathers ** ; how 

trine, retaining as we do part of their cere-| “ can we retain the customs and constitu- 

monies and almost their whole | “tions of the papists in such things, who 
| 


meni!*; but government or ceremonies or | “ were neither the people of God nor our 
whatsoever it be which is popish, away with | “ forefathers?” Secondly *4,“although the 
it. This is the thing they require in us, the | “ forms and ceremonies of the church of 
utter relinquishment of all things popish. | “ Rome were not unlawful, neither did con- 

Wherein to the end we may answer them | “ tain any thing which is not agreeable to 
according unto their plain direct meaning, | “ the word of God, yet neither the word of 
and not take advantage of doubtful speech, | “God, nor the examples of the eldest 
whereby controversies grow always end-| ‘churches of God, nor reason, do per- 
less; their main position being this, that! “ mit us to use the same, they being here- 
“nothing should be placed in the Church | “ tics and so near about us, and their or- 
“but what God in his word hath command-| “ders being neither commanded of God, 
“ed 20” they must of necessity hold all for | “ nor yet such but that as good or rather 
popish which the church of Rome hath over | “ better may be established.” It is against 
and besides this. By popish orders, cere-| the word of God to have conformity with 
monies and government, they must there-| the church of Rome in such things, as a 
fore mean in every of these so much as the | peareth in that “ the wisdom of God hath 
church of Rome hath embraced without | “ thought it a good way to keep his people 
commandment of God’s word: so that what- | “ from infection of idolatry and supersti- 
soever such thing we have, if the church of | “ tion, bysevering them from idolaters in out- 
Rome hath it also, it goeth under the name | “ ward ceremonies, and therefore hath for- 
of those things that are popish, yea al-! ‘* bidden them to do things which are in 
though it be lawful, although agreeable to | “ themselves very lawful to be done.” And 
the word of God. [or so they plainly af- | further, “whereas the Lord was careful to 
firm, saying *‘, “Although the forms and | “ sever them by ceremonies from other na- 
“ceremonies which they” (the church of | “ tions, yet was he not so careful to sever 
Rome) “used were not unlawful, and that] “them from any as from the Egyptians 
“they contained nothing which is not} ‘“ amongst whom they lived, and from those 
“acreeable to the word of God, yet ποί- “ nations which were next neighbours unto 
“-vithstanding neither the word of God, nor | “ them, because from them was the greatest 
“yeason, nor the examples of the eldest] “ fear of infection.” So that following the 
“churches both Jewish and Christian do} course which the wisdom of God doth 
“permit us to use the siime forms and cere-| teach 35, “it were more safe for us to con- 
“monies, being neither commanded of God, | “ form our indifferent ceremonies to the 
“neither such as there may not as good as| “ Turks which are far off, than to the pa- 
“they, and rather better, be established.” | “ pists which are so near.” : 
The question therefore is, whether we may | Touching the example of the eldest 
follow the church of Rome in those orders, | churches of God ; in one council it was de- 
rites, and ceremonies, wherein we «lo not| creed,“that 35. Christians should not deck 
funk them blameable, or else ouglit to de= }¥ — —$@o —__——— 
vise others, and to have uo conformity with 
them, no not so much as in these things. 
In this sense and construction therefore as 
they affirm, so we deny, that whatsoever is 
popish we ought to abrogate. 

(2.] Their arguments to prove that gen- 
erally all popish orders and ceremonies ought 
to be clean abolished, are in sum these: 
( 95 First, whereas we allow the judgment 
“of St. Augustine, that touching those 

19 T. C. i. 20. [al. 8, 9. ap. Def. 54. “ Judge 
whether they be more joined with the Papists 
which would have no communion with them, 
neither in ceremonies, por doctrine, nor govern- 
ment; or they which forsaking their doctrine re- 
* tain part of their ceremonies and almost all their 
government: that is, they that separgte them- 
* selves by three walls or by one.” 

20 T. C. i. 25. [al. 13. Def. 76. from Answ. 20.] 

“1 Τ΄ C. lib. i. p. 131. [102] 

ST. C. lib. i. p. 30. [17.] 


23 [Ep. 36. 2. t. ii. 68.] 

2'T. C. lib. i. p. 131. [102] 

25 T. Ὁ. lib. i, p. 132. [103. and Eccl. Dise. fol. 
100. <A quibus nos tanto magis reeedere et ab- 
“‘horrere debueramus, qu:uto gravius periculum 
“nobis ab illis quam ab aliis hwreticis, quod inter 
“eos versamur, immineat. Qua raticne etiam 
« Dominus in Cananos atrocius quam in reliquos 
“ jdololatras seviri voluit.”] 

36 Tom. ii. [Ed. Surii.] Braca. 73. [Capitula 
Martini Epise. Bracar. A. D. 572. in Concil. t. v. 
913. Non liceat iniquas observationes agere 
“ Kalendarum, et otiis vacare gentilibus, neque 
“lJauro ant viriditate arborum cingere domus. 
“ Omnis hee observatio paganismi est.” ‘This is 
not a decree of either of the councils of Braga, but 
one of a collection of oriental canons made b 
Martin archbishop of Braga (the reformer of the 
Gallician church from Arianism) and sent to the 
archbishop of Lugo, then the second see in the 
province, and to his provincial council. The ori- 
ental original of the seventy-third canon does nut 


appear.] 


Roe SS εξ, 6. ee SE SS eee 


260 


“ their houses with bay leaves and green 
* boughs, because the Pagans did use so to 
“do; and that they should not rest from 
“their labours those days that the Pagans 
“did; that they should not keep the first 
“ day of every monthas they did. 27 Ano- 
“ ther council decreed that Christians should 
“not celebrate feasts on the birthdays of 
“the martyrs, because it was the manner 
“ofthe heathen.” “‘OY saith Tertullian, 
“ better is the religion of the heathen: for 
“they use no solemnity of the Christians, 
“ neither the Lord’s day *8, neither the Pen- 
“ tecost ; and if they knew them they would 
“have nothing to do with them: for they 
“would be afraid lest they should seem 
“ Christians; but we are not afraid to be 
“called heathen **’” The same Tertul- 
lian would not have Christians to sit after 
they have prayed, because the idolaters did 
so °°, Whereby it appeareth, that both of 
particular men and of councils, in making 


27Con. Afric. cap. 27. [‘ Illud etiam petend- 
“um,” (scil. ab imperatoribus) “ ut que contra 
* precepta divina conyivia multis in locis exer- 
“ centur, que ab errore gentili attracta sunt, (ita 
‘« ut nune a Paganis Christiani ad hee celebranda 
“agantur, ex qua re temporibus Christianorum 
“ jmperatorum persecutio altera fierl occulta videa- 
“ tur) vetari talia jubeant, et de civitatibus et de 
* possessionibus imposita poena prohiberi: max- 
* jme,cum etiam in natalibus beatissimorum mar- 
“ tyrum per nonnullas civitates, et in ipsis locis 
“ sacris. talia committere non reformident. Qui- 
* bus dicbus etiam (quod pudoris est dicere) salta- 
τε tiones, sceleratissimas per vicos atque plateas ex- 
“ ereent, ut matronalis honor, et innumerabilium 
“ feminarum pudor, devote venientium ad sacra- 
* tissimum diem, injuriis lascivientibus appetatur ; 
“ ut etiam ipsius sancte religionis pene fugiatur 
* accessus.” Concil. ii. 1649. The exact date 
of this canon seems to be uncertain : but it clearly 
refers not to Christians having feasts of their own 
as the Gentiles had, but to the danger they were 
in of being tempted to join with the Gentiles in 
their feasts, especially when happening on our sa- 
ered days. It is one of several canons, which 
imply a kind of evil something similar to what 
Christians living in India now experience. 

The following is the summary of it given by Ar- 
istenus. Τὰ 'Ελληνικὰ συμπόσια παυέσθω, διὰ τὴν 
οἰκείαν ἀσχημοσυνῆν, καὶ τὸ πόλλοὺς ἀφέλκεσθαι Χρισ- 
TLavGy, καὶ ἐν ἡμέραις μνήμης μαρτύρων γίνεσθαι. Bey- 
eridge, Synodicon. i. 598.] 

28 Lib. de Idololatria,[c. 14. “Ὁ melior fides 
“ nationum in suam sectam: que nullam solenni- 
«ὁ tatem Christianorum sibi vindicat, non Domini- 
“ cum diem, non Pentecosten: etiam si nossent, 
ἐς nobiscum non communicassent ; timerent enim, 
“ ne Christiani viderentur; nos, ne Ethnici pro- 
“ nunciemur, non veremur.”] He seemeth to mean 
the feast of Easter-day, celebrated in the memory 
of our Saviour’s resurrection, and for that cause 
termed the Lord’s day. 

29 (T. C. 1, 103.) 

30 Lib. de Anima. [a mistake in Cartwright’sr e- 
ference, for ‘‘ de Oratione.” c.16. (The error is 
noted by Whitgift, Def. 480.) “ Quum perinde 
“ faciant nationes, adoratis sigillaribus suis resi- 


Romish Rites said to be against primitive Orders in the Church. [Boox IV. 


or abolishing of ceremonies, heed hath 
been taken that the Christians should not 
be like the idolaters, no not in those things 
which of themselves are most indifferent to 
be used or not used. 

The same conformity is not less opposite 
unto reason; first inasmuch as “ contraries 
“must be cured by their contraries, and 
“ therefore popery being anti-christianity is 
“ not healed, but by establishment of orders 
“ thereunto opposite. ‘The way to bring a 
“ drunken man to sobriety is to carry him 
“as far from excess of drink as may be. 
“ To rectify a crooked stick we bend it on 
“the contrary side, as far as it was at the 
“ first on that side from whence we dravy it, 
“and so it cometh in the end to a middle 
“between both, which is perfect straight- 
“ness, Utter inconformity therefore with 
“the church of Rome in these things is the 
“ best and surest policy which the Church 
“can use. While we use their ceremonies 
“ they take occasion to blaspheme, saying 
“that our religion cannot stand by itself, 
“ unless it lean upon the staff of their cere- 
“monies. They hereby conceive great 
“ hope of having the rest of their popery in 
“the end, which hope causeth them to be 
‘more frozen in their wickedness. Neither 
“js it without cause that they have this 
“ hope, considering that which Master Bu- 
“cer noteth upon the eighteenth of St. 
“ Matthew *2, that where these things have 
“been left, popery hath returned; but on 
“the other part in places which have been 
“cleansed of these things, it hath not yet 
“ been seen that it hath had any entrance 33, 
“ None make such clamours for these cere- 
“monies, as the papists and those whom 
“ they suborn; a manifest token how much 
“they triumph and joy in these things. 
“They breed grief of mind in a number, 
“that are godly-minded and have anti- 
“ christianity in such detestation, that their 
“minds are martyred with the very sight 
“of them in the Church*4, Such godly 
“ brethren we ought not thus to grieve with 
“ unprofitable ceremonies, yea, ceremonies 
“ wherein there is not only no profit, but 
“also danger of great hurt, that may grow 
“to the Church by infection, which popish 
“ ceremonies are means to breed 35." 

This in effect is the sum and substance 
of that which they bring by way of opposi- 


« dendo, vel propterea in nobis reprehendi meretur, 
“ quod apud idola celebratur.”’] 

31 [Abridged from 'T. C. i. 103.] 

32 [Ρ. 144. ed. 1553. “His certe hodie debemus 
“ ut in multis locis ubi diu preedicatum Evangeli- 
“ um fuit, adversa sint restituta omnia: quam id 
“ nusquam, ubi serio et pure preedicato Christo 
“ etiam ad ipsius verbum reformate ceremoni 
“ sunt, accidisse videamus.”] 

33 'T. C. lib. iii. p. 178. 

84 Tbid. p. 179. 35 Thid. p. 180. 


Ch. iv. 1, 2.] 


tion against those orders which we have 
common with the Church of Rome; these 
are the reasons wherewith they would 
prove our ceremonies in that respect worthy 


of blame. 


IV. Before we answer unto these things, 
we are to cut off that whereunto they from 


That whereas 
they who 
blame us in 
this behalf, 
when reason 
evicteth that 
all such cere- 
monies are not 
to be abolish- 
ed, inake an- 
swer, that 
when they con- 
dein popish 
cereinonies, 
their meaning 
is of ceremo- 
nies unprofita- 
bie, or ceremo- 
nies, instead 
whereof as 
good or better 
may be de- 
vised: they 
cannot hereby 
get out of the 
briars, but con- 
tradict and 
gainsay thein- 
Selves; inas- 
much as their 
usual manner 
is to prove that 
ceremonies 
uncommanded 
of God and yet 
used in the 
church of 
Rome; are 

for this very 
cause unprofi- 
table to us, 

and not so 
good as others 
in their place 


whom these objections proceed 
do oftentimes fly for defence 
and succor, when the force and 
strength of their argumentsis 
elided. For the ceremonies in 
use amongst us being in no 
other respect retained, saving 
only for that to retain them is 
to our seeming good and profit- 
able, yea, so profitable and so 
good, that if we had either 
simply taken them clean away, 
or else removed them so as to 
piace in their stead others, we 
had done worse: the plain 
and direct way against us 
herein had been only to prove, 
that allsuch ceremonies as they 
require to be abolished are re- 
tained’ by us to the hurt of the 
Church, or with less benefit 
than the abolishment of them 
would bring. But forasmuch 
as they saw how hardly they 
should be able to perform this, 
they took a more compendious 
way, traducing the ceremonies 
of our church under the name 
of being popish. The cause 
why this way seemed better 
unto them was, for that the 
name of popery is more odious 


a than very paganism amongst 


divers of the more simple sort, so as what- 
soever they hear named popish, they pres- 
ently conceive deep hatred against it, im- 
agining there can be nothing contained in 
that name but needs it must be exceeding 
detestable. The ears of the people they 
have therefore filled with strong clamour: 
“The Church of England is fraught with 
“popish ceremonies: they that favour the 
“cause of reformation maintain nothing but 
“the sincerity of the Gospel of Jesus Christ: 
“all such as withstand them fight for the 
~ “laws of his sworn enemy, uphold the filthy 
‘relics of Antichrist, and are defenders of 
“that which is popish.” These are the 
notes wherewith are drawn {rom the hearts 
of the multitude so many sighs; with these 
tunes their minds are exasperated’ against 
the lawful guides and governors of their 
souls; these are the voices that fill them 
with general discontentment, as though the 
bosom of that famous church whereih they 
live were more noisome than any dungeon. 
But when the authors of so scandalous in- 
cantations are examined, and called to ac- 
count how can they justify such their deal- 


Cartwright’s Way of qualifying the charge of Papistry. 


261 


ings ; when they are urged directly to an- 
swer, whether it be lawful for us to use any 
such ceremonies as the church of Rome 
useth, although the same be not command- 
ed in the word of God ; being driven to see 
that the use of some such ceremonies must 
of necessity be granted lawful, they go 
about to make us believe that they are just 
of the same opinion, and that they only 
think such ceremonies are not to be used 
when they are unprofitable, or “when as 
“good or better may be established 5,” 
Which answer is both idle in regard of us, 
and also repugnant to themselves. 

[2.] It is in regard of us very vain to 
make this answer, because they know that 
what ceremonies we retain common unto 
the church of Rome, we therefore retain 
them, for that we judge them to be profita- 
ble, and to be such that others instead of 
them would be worse. So that when they 
say that we ought to abrogate such Ro- 
mish ceremonies as are unprofitable, or else 
might have other more profitable in their 
stead, they trifle and they beat the air 
about nothing which toucheth us; unless 
they mean that we ought to abrogate all 
Romish ceremonies which in their judg- 
ment have either no use or less use than 
some other might have. But then must 
they shew some commission, whereby they 
are authorized to sit as judges, and we re- 
quired to take their judement for good in 
this case. Otherwise their sentences will 
not be greatly regarded, when they oppose 
their methinketh unto the orders of the 
Church of England: as in the question 
about surplices one of them doth 37; “ If 
“we look to the colour, black methinketh is 
“more decent; if to the form, a garment 
“down to the foot hath a great deal more 
“comeliness in it.” If they think that we 
ought to prove the ceremonies commodious 
which we have retained, they do in this 
point very greatly deceive themselves. For 
in all right and equity, that which the 
Church hath received and held so long for 
good, that which public approbation hath 
ratified, must carry the benefit of presump- 
tion with it to be accounted meet and con- 
venient. They which have stood up as 
yesterday to challenge it of defect, must 
prove their challenge. If we being defend- 
ants do answer, that the ceremonies in 
question are godly, comely, decent, profita- 


“6 Τ᾿ C. ii. p. 171. “ What an open untruth is 
‘it, that this is one of our principles, not to be 
τε Jawful to use the same ceremonies which the 
“papists did; when as T have both before de~ 
“clared the contrary, and even here have express- 
“ly added, that they are not to be used when,as 
« good or better may be established !” 

37 Eccles. Discip. fol. 100. [in Cartwright’s 
Transl. 124. “Si de colore agitur, mihi quidem 
“ magis decorus niger color videtur ; si autern de 
“ forma, talaris vestis honestior.”] 


202 


ble for the Church; their reply is childish 
and unorderly, to say that we demand the 
thing in question 88, and shew the poverty 
of our cause, the goodness whereof we are 
fain to beg that our adversaries would grant. 
For on our part this must be the answer, 
which orderly proceeding doth require. 
The burden of proving doth rest on them. 
In them it is frivolous to say, we ought not 
to use bad ceremonies of the church of 
Rome, and presume all such bad as it pleas- 
eth themselves to dislike, unless we can 
persuade them the contrary. . 
[3.1 Besides, they are herein opposite 
also to themselves. For what one thing is 
so common with them, as to use the custom 
of the church of Rome for an argument to 
prove, that such and such ceremonies can- 
not be good and profitable for us, inasmuch 
as that church useth them? Which usual 
kind of disputing sheweth, that they do not 
disallow only those Romish ceremonies 
which are unprofitable, but count all un- 
profitable which are Romish ; that is to say, 
which have been devised by the church of 
Rome or which are used in that church and 
not prescribed in the word of God. For 
this is the only limitation which they can 
use suitable unto theirother positions. And 
therefore the cause which they yield, why 
they hold it lawful to retain in doctrine and 
in discipline some things as good, which 
yet are common to the church of Rome, is 
for that those good things are “perpetual 
“ commandments, in whose place no other 
“can come;’but ceremonies are change- 
able 3°. So that their judgment in truth is, 
that whatsoever by the word of God is 
not unchangeable in the church of Rome, 
that church’s using is a cause why reformed 
churches ought to change it, and not to 
think it good or profitable. And lest we 
seem to father any thing upon them more 
than is properly their own, let them read 
even their own words, where they complain, 
“that we are thus constrained to be like 
“ unto the Papists in Any their ceremonies ;” 
yea, they urge that this cause, although it 
were “ alone, ought to move them to whom 
“that belongeth to do them away, foras- 
“ much as they are their ceremonies ;” and 
that the Bishop of Salisbury doth justify 
this their complaint *°. The clause is un- 


38 'T. C. 110. iii. p. 176. ‘ As for your often re- 
“ peating that the ceremonies in question are god- 
* ly, comely, and decent; it is your old wont of 
ἐς demanding the thing in question, and an un- 
« doubted argument of your extreme poverty.” 

39 T. C. iti. 174. 

40 And that this complaint of curs is just in 
* that we are thus constrained to be like unto the 
“ papists in any of their ceremonies, and that this 
“cause only ought to move them to whom that 
“ belongeth, to do them away, forasmuch as they 
“ are their ceremonies; thereader may further 560 in 
* the Bishop of Salisbury, who brings divers proofs 


St. Augustine’s Rule not here relevant. 


[Book IV. 


true which they add concerning the Bishop 
of Salisbury 41; but the sentence doth shew 
that we do them no wrong in setting down 
the state of the question between us thus: 
Whether we ought to abolish out of the 
church of England all such orders, rites, 
and ceremonies as are established in the 
church of Rome, and are not prescribed in 
the word of God. For the affirmative 
whereof we are now to answer such proofs 
of theirs as have been before alleged. 

V. Let the church of Rome be what it 
will, let them that are of it be the people of 
God and our fathers in the 
Christian faith, or let them be 
otherwise ; hold them for cath- 
olics or hold them for heretics ; 
it is not a thing either one 
way or other in this present 
question greatly material. Our 
conformity with them in such 
things as have been proposed 
is not proved as yet unlawful 
by all this. St. Augustine? 
hath said, yea and we have al- 


That our allow- 
ing the customs 
of our fathers 
to be followed 
is no proof that 
we may not al- 
low some cus- 
toms which the 
church of 
Rome hath, al- 
though we do 
not account of 
them as of our 
fathers. 


“ thereof.” T. Ὁ. lib. iii. p.177. [It may be worth 
observing that the Italics are Cartwright’s own.] 
41 (Cartwright’s margin refers to Apol. Part i. ¢. 
2. div. 8. by mistake for div. 9. ‘‘ They cry out... 
“ that we have rashly and presumptuously disannul- 
“Jed the old ceremonies which have been well al- 
* lowed by our fathers and forefathers many hun- 
“dred years past, both by good customs, and also 
“in ages of more purity.” Onwhich Harding’s re- 
mark is, ““ Concerning ceremonies: if ye shew 
‘© us not the use of chrism in your churches ; if the 
“ sion of the cross be not borne before you in pro- 
‘‘ cessions, and otherwheres used ; if holy water he 
κε abolished ; if lights at the Gospel and Commu- 
“ nion be not had ; if peculiar vestments for Dea- 
“cons, Priests, Bishops, be taken away; and 
“many such other the like: judge ye, whether ye 
“ have duly kept the old ceremonies of the Church.” 
Jewel replies, “ Verily M. Harding, we hate not 
“any of all these things. For we know they are 
“the creatures of God. But you have so misused 
‘“ them, or rather so defiled and berayed them with 
‘““ your superstitions, and so have with the same 
‘* mocked and deceived God's people, that we can 
“no longer continue them without great con- 
“ science.” This passage it will be seen, re- 
fers to the ceremonies omitted, and not to those 
retained in the English church. Concerning the 
latter, although it is well known that he would not 
have disapproved of further concessions, (see his 
letters to Bullinger in Strype, Ann. 1. 1. 262. ii. 
544.) yet it is equally certam that his views were 
not founded on the puritan principle of absolute 
unlawfulness in the use of things once abused. 
For in the very same year (1565-6) that he last 
wrote to Bullinger as above, he had refused his in- 
timate friend, Humphrey, institution to a benefice 
in the diocese of Sarwmn, because Humphrey would 
not pledge himself to wear the habits. Strype, Park. 
i. 369, and Ann. 1. 1). 133. Wordsworth, Εἰ. B. iv. 
63. How far he differed with the Puritans on 
Church government may be seen by a paper of his 
in Whitg. Def. 423. and in Strype, Whitg. iii. 21. 1 
App. No. x.] 42 [See above, b. iii. c. xi. 13.) 


Ch. vi. 1—3.] 


Jowed his saying, “ That the custom of the | 
“people of God and the decrees of our! 
“forefathers are to be kept, touching those | 
“things whereof the Scripture hath neither 
“one way nor other given us any charge.” | 
What then? Doth it here therefore follow, 
chat they being neither the people of God 
nor our forefathers, are for that cause in 
nothing to be followed? This consequent 
were good if so be it were granted, that 
only the custom of the people of God and 
the decrees of our forefathers are in such 
case to be observed. But then should no 
other kind of latter laws in the Church be 
good; which were a gross absurdity to 
think. St. Augustine’s speech therefore 
doth import, that where we have no divine 
precept, if yet we have the custom of the 


people of God or a decree of our forefath- 
ers, this is a law and must be kept. Not- 
withstanding it is not denied, but that we 
lawlully may observe the positive constitu- 

tions of our own churches, although the 

same were but yesterday made by ourselves 

alone. Nor is there any thing in this to 

prove that the church of England might 

not by law receive orders, rites, or customs 

from the church of Rome, although they 

were neither the people of God nor yet our 

forefathers. How much less when we have 

received {rom them nothing, but that which 

they did themselves receive from such, as 

we cannot deny to have been the people of 

God, yea such, as either we must acknowl- 

edge for our own forefathers or else disdain 

the race of Christ ? 

VI. The rites and orders wherein we fol- 
low the church of Rome are of no other 
That the kind than such as the church of 
course which Genevaitself doth follow them 
the wisilom of in, We follow the church of 
God doth teach ° ς 

Rome in more things; yet they 


maketh not : , 
; in some things of the same i 
conformity 


against our 
Siac ture about which our present 


church of controversy is: so that the 
a such difference is not in the kind, 


but in the number of rites on- 
ly, wherein they and we do follow the 
church of Rome. The use of waler-cakes, | 
the custom of god{athers and godmothers in 
baptism, are things not commanded nor for- 
bidder in Scripture, things which have been 
of old and are retained in the church of 
Rome even at this very hour. Is conformi- 
ty with Rome insuch things a blemish unto 
the church of England, and unto churches 
abroad anornament? Let them, if not for 
the reverence they owe unto this church, in 
the bowels whereof they have received 1 
trust that precious and blessed vigour, | 
which shall quicken them to eternal lile, yet 
at the leastwise for the singular afiection 
which they do bear towards others, take 
heed how they strike, lest they wound whom 
they would not. For undoubtedly it cut- 
teth deeper than they are aware of, Aiea 


Some Romish Rites used ai Geneva. 


263 


they plead that even such ceremonies of the 
church of Rome, as contain in them nothing 
which is not of itself agreeable to the word 
of God, ought nevertheless to be abolished ; 
and that neither the word of God, nor rea- 
son, nor the examples of the eldest church- 
es do permit the church of Rome to be 
therein foilowed. 

[2.1 Heretics they are, and they are our 
neighbours. By us and amongst us they 
lead their lives. But what then? therefore - 
no ceremony of theirs lawitl for us to use ? 
We must yield and will that none are law- 
ful, if God himself be a precedent against 
the use of any. But how apneareth it that 
God is so? Hereby they say it doth ap- 
pear, in that ‘4? “God severed his people 
“from the heathens, but especially from the 
“Egyptians, and such nations as were 
“nearest neighbors unto them *, by for- 
“bidding them to do those things which 
“were in themselves very lawilul te be done, 
“yea, very profitable some, and incommo- 
“ dious to be forborne ; such things it pleas- 
“ed God to forbid them, only because those 
“heathens did them, with whom conformity 
“in the same things might have bred infec- 
“tion. Thus in shaving, cutting ‘4, apparei- 
“ wearing “5. yea in sundry kinds of meats al- 
“so, swine’s flesh, conies, and such like**, they 
“ were forbidden to do so and so, because the 
“ Gentiles did so. And the end why God 
“forbad them such things was to sever 
“them for fear of infection by a great and 
‘an high wall from other nations, as St. 
“Paul teacheth 47.” The cause of more 
careful separation from the nearest nations 
was the greatnessofdanger to be especially 
by them infected. Now papists are to us 
as those nations were unto Israel. There- 
fore if the wisdom of God be our guide, we 
cannot allow conformity with them, no not 
in any such indiflerent ceremony. 

[3.1 Our direct answer hereunto is, that 
for any thing here alleged we may still 
doubt, whether the Lord in such indiffer- 
ent ceremonies, as those whereof we dis- 
pute, did frame his people of set purpose 
unto any utter dissimilitude, either with 
Egyptians or with any other nation else. 
And if God did not forbid them all such in- 
different ceremonies. then our conlormity 
with the church of Rome in some such is 
not hitherto as yet disproved, although pa- 
pists were unto us as those heathens were 
unto Israel. “ After the doings of the land 
“of Egypt, wherein you dwelt, ye shall not 
“do, saith the Lord ; and after the manner 
of the land of Canaan, whither I will bring 


42T. Ὁ. Jib. i. p. 89, 131. [See also p. 67.] 
43 Ley. xvi. 3. 

44 Lev. xix. 27. 

45 Levit. x¢x. 19; Deut. xxii. 11. 

46 Deut. xiv. 7; Lev. xi. 

47 Ephes. ii. 14. 


264 


“you, shall ye not do, neither walk in their 
“ordinances: do after my judgments and 
“keep my ordinances to walk therein: Iam 
“the Lord your God‘*.” The speech is 
indefinite, “ye shall not be like them:” it is 
not general, “ye shall not be like them in 
“any thing, or like to them in any thing in- 
“ different, or like unto them in any indiffer- 
“ent ceremony of theirs.” Seeing there- 
fore it is not set down how far the bounds 
of his speech concerning dissimilitude should 
reach, how can any man assure us, that it 
extendeth farther than to those things only, 
wherein the nations there mentioned were 
idolatrous, or did against that which the 
law of God commandeth? Nay, doth it 
not seem a thing very probable, that God 
doth purposely add, “Do after my judg- 
“ments,” as giving thereby to understand 
that his meaning in the former sentence 
was but to bar similitude in such things, as 
were repugnant unto the ordinances, laws, 
and statutes which he had given? Egyp- 
tians and Canaanites are for example’s sake 
named unto them, because the customs of 
the one they had been, and of the other 
they should be best acquainted with. But 
that wherein they might not be like unto 
either of them, was such peradventure as 
had been no whit less unlawful, although 
those nations had never been. So that 
there is no necessity to think, that God for 
fear of infection by reason of nearness for- 
bade them to be like unto the Canaanites 
or the «Egyptians, in those things which 
otherwise had been lawful enough. 

For I would know what one thing was in 
those nations, and is here forbidden, being 
indifferent in itself, yet forbidden only be- 
cause they used it. In the laws of Israel 
we find it written, “Ye shall not cut round 
“the corners of your heads, neither shalt 
“thou tear the tufts of thy beard 4°.” These 
things were usual amongst those nations, 
and in themselves they are indifferent. But 
are they indifferent being used as signs of 
immoderate and hopeless lamentation for 
the dead? In this sense it is that the law 
forbiddeth them. For which cause the very 
next words following are, “ Ye shall not cut 
“your flesh for the dead, nor make any 
“print of*a mark upon you: I am the 
“Lord 5.” The like in Leviticus, where 
speech is of mourning for the dead ; “ They 
“shall not make bald parts upon their 
“head, nor shave off the locks of their 
“beard, nor make any cutting in their 
“flesh 54.” Again in Deuteronomy, “ Ye 
“are the children of the Lord your God ; 
“ve shall not cut yourselves, nor make you 
x ἐπι between your eyes for the 
“ dead 52,” What is this but in effect the 


48 Levit. xviii. 3. 50 Levit. xix. 28. 
49 Levit. xix. 27. 51 Levit. xxi. 5. 
52 Deut. xiv. 1. 


Why Jews differed from Gentiles in Dress and Diet. 


[Boox IV. 


same which the Apostle doth more plainly 
express, saying, “Sorrow not as they do 
“who have no hope?” The very lights 
of nature itself was able to see herein a 
fault ; that which those nations did use, hav- 
ing been also in use with others, the ancient 
Roman laws do forbid54. That shaving 
therefore and cutting which the law doth 
mention was not a matter in itself indiffer- 
ent, and forbidden only because it was in 
use amongst such idolaters as were neigh- 
bours to the people of God; but to use it 
had been a crime, though no other people 
or nation under heaven should have done it 
saving only themselves. 

As for those laws concerning attire: 
“There shall no garment of linen and 
“woollen come upon thee 55 ;” as also those 
touching food and diet, wherein swine’s 
flesh together with sundry other meats are 
forbidden *®*; the use of these things had 
been indeed of itself harmless and indiffer- 
ent; so that hereby it doth appear, how the 
law of God forbad in some special consider- 
ation such things as were lawful enough in 
themselves. But yet even here they like- 
wise fail of that they intend. For it doth 
not appear that the consideration in regard 
whereof the law forbiddeth these things 
was because those nations did use them. 
Likely enough it is that the Canaanites 
used to feed as well on sheep’s as on swine’s 
flesh; and therefore if the forbidding of 
the latter had no other reason than dissi- 
militude with that people, they which of 
their own heads allege this for reason 
can shew I think some reason more than we 
are able to find why the former was not also 
forbidden. Might there not be some other 
mystery in this prohibition than they think 
of? Yes, some other mystery there was in 
it by all likelihood. For what reason is there 
which should but induce, and therefore 
much less enforce us to think, that care of 
dissimilitude between the people of God and 
the heathen nations about them, was any 
more the cause of forbidding them to put 
on garments of sundry stuff, than of charg- 
ing them withal not to sow their fields with 
meslin 57; or that this was any more the 
cause of forbidding them to eat swine’s flesh, 
than of charging them withal not to eat the 
flesh of eagles, hawksfand the like 582 


531 Thess. iv. 13. ’ 

54[Cic. Tuse. Quest. ii. 23. “ Ingemiscere non- 
“nunquam viro concessum est, idque raro ; ejula- 
“tus ne mulieri quidem : et hic nimirum est lessus, 
“ quem duodecim tabule in funeribus adhiberi ve- 
* tuerunt.’’] 

55 Levit. xix. 19; Deut. xxii. 11. 

56 Deut. xiv. 7; Levit. xi. 

57 Levit. xix. 19. [ “Meslin : mixt corm, as wheat 
“and rye.” Johnson, quoting Tusser : 


“If work for the Thresher ye mind for to have, 
“Of wheat and of meslin unthreshed go save.’’] 


58 Deut. xiv; Levit. xi. 


Ch. vii. 1—2.] 


Wherefore, although the church of Rome 
were to us, as to Israel the Egyptians and 
Canaanites were of old; yet doth it not fol- 
low that the wisdom of God without respect 
doth teach us to erect between us and them 
a partition-wall of difference 5°, in such 
things indifferent as have been hitherto dis- 
puted of. 

VII. Neither is the example of the eldest 
churches a whit more available to this pur- 


nose. Notwithstanding some 
ey the old. fault undoubtedly there is in 
estchurchesis the very resemblance of idola- 
Beeerein ters®°, Were it not some kind 
against us. 


of blemish to be like unto infi- 
dels and heathens, it would not so usually 
be objected; men would not think it any 
advantage in the causes of religion to be 
able therewith justly to charge their adver- 
saries as they do. Wherefore to the end 
that it may a little more plainly appear, what 
force this hath and how far the same ex- 
tendeth, we are to note how all men are 
naturally desirous that they may seem neith- 
er to judge nor to do amiss; because every 
error and offence is a stain to the beauty of 
nature, for which cause it blusheth thereat, 
but glorieth in the contrary. From thence 
it riseth, that they which disgrace or depress 
the credit of others do it either in both or 
in one of these. ‘To have been in either di- 
rected by a weak and unperfect rule argueth 
imbecility and imperfection. Men being 
either led by reason or by imitation of oth- 
er men’s example, if their persons be odious 
whose example we choose to follow, as 
namely if we frame our opinions to that 
which condemned heretics think, or direct 
our actions according to that which is prac- 
tised and done by them; it lieth as an hea- 
vy prejudice against us, unless somewhat 
mightier than their bare example did move 
us, to think or do the same things with 
them. Christian men therefore having be- 
sides the common light of all men so great 
help of heavenly direction from above, to- 
gether with the lamps of so bright exam- 
ples as the Church of God doth yield, it can- 
not but worthily seem reproachful for us to 
leave both the one and the other, to become 
disciples unto the most hateful sort that live, 
to do as they do, only because we see their 
example before us and have a delight to 
follow it. Thus we may therefore safely 
conclude, that it is not evil simply to concur 
with the heathens either in opinion or in ac- 
tion; and that conformity with them is only 
then a disgrace, when either we follow them 
in that they think and do amiss, or follow 


59 Ephes. ii. 14. 

60« 'The councils, although they did not observe 
“themselves always in making of decrees this 
“rule, yet have kept this consideration continual- 
“ly in making of their laws, that they would have 


“ Christians differ from others in their ceremonies.” 
T. C. lib. i. p. 132. 


Faustus on Ceremonies : 


answered by Augustine. 265 
them generally in that they do without oth- 
er reason than only the liking we have to 
the pattern of their example; which liking 
doth intimate a more universal approbation 
of them than is allowable. 

[2.] Faustus the Manichee therefore ob- 
jecting against the Jews, that they forsook 
the idols of the Gentiles, but their temples 
and oblations and altars and priesthoods 
and all kinds of ministry of holy things they 
exercised even as the Gentiles did, yea more 
superstitiously a great deal; against the 
Catholic Christians likewise, that between 
them and the heathens there was in many 
things little difference: “From them,” saith 
Faustus, “ye have learned to hold that one 
“only God is the author ofall; their sacrifi- 
“ces ye have turned into feasts of charity, 
“their idols into martyrs whom ye honour 
“with the like religious offices unto theirs ; 
“the ghosts of the dead ye appease with 
“wine and delicates; the festival days 
“of the nations ye celebrate together with 
“them; and of their kind of life ye have 
“ verily changed nothing ®!:” St. Augustine’s 
defence in behalf of both is, that touching 
matters of action, Jewsand Catholic Chris- 
tians were free from the Gentiles’ faulti- 
ness, even in those things which were ob- 
jected as tokens of their agreement with 
Gentiles ©; and concerning their consent 
in opinion, they did not hold the same with 
Gentiles because Gentiles had so taught, 
but because heaven and earth had so wit- 
nessed the same to be truth, that neither the 
one sort could err in being fully persuaded 
thereof, nor the other but err in case they 
should not consent with them 58. 

[3.] In things of their own nature indif- 
ferent, if either councils or particular men 
have at any time with sound judgment mis- 
liked conformity between the Church of 
God and infidels, the cause thereof hath 
been somewhat else than only affectation 
of dissimilitude. They saw it necessary so 


61 August. cont. Faust. Manich. lib. xx. cap. 4. 
[t. viii. 334. “ Schisma aut nihil immutare debet 
“ ab eo unde factum est, aut non multum: ut puta 
“vos, qui desciscentes a gentibus, monarchie 
“opinionem primo vobiscum divulsistis, id est, 
“ ut omnia credatis ex Deo: sacrificia vero eoruam 
“ vertistis in agapes, idola in martyres, quos votis 
“ similibus colitis: defunctorum umbras vino pla- 
“ catis et dapibus: solennes gentium dies cum ipsis 
‘« celebratis, ut kalendas, et solstitia: de vita certe 
“eorum mutastis nihil.”] 

62(Tbid. ὁ. 23. “Si usus quarundam rerum 
“ similis videtur nobis esse cum gentibus, sicut cibi 
“et potus, tectorum, vestimentorum, &c............. 
“Jonge tamen aliter his rebus utitur, qui ad alium 
“ finem usum earum refert ; et aliter qm ex his Deo 
“ oratias agit, de quo prava et falsa non credit.”] 

63 [Tbid. ὁ. 19. ““ Discat ergo Faustus,......mon- 
“ archite opinionem non ex gentibus nos habere ; 
“sed gentes non usque adeo ad falsos Deos esse 
“ delapsos, ut opinionem amitterent unios veri Dei. 
“ ex quo est omnis qualiscunque natura.”] 


200 


to do in respect of some special accident, 
which the Church being not always subject 
unto hath not still cause todo the like. For 
example, in the dangerous days of trial, 
wherein there was no way for the truth of 
Jesus Christ to triumph over infidelity but 
through the constancy of his saints, whom 
yet a natural desire to save themselves 
from the flame might peradventure cause 
to join with Pagans in external customs, too 
far using the same as a cloak to conceal 
themselves in, and a mist to darken the eyes 
of infidels withal: for remedy hereof those 
laws it might be were provided, which for- 
bad that Christians should deck their houses 
with boughs as the Pagans did use to do ®4, 
or rest those festival days whereon the Pa- 
gans rested, or celebrate such feastsas were, 
though not heathenish, yet such as the sim- 
pler sort of heathens might be beguiled in 
so thinking them. 

[4.] As for Tertullian’s judgment con- 
cerning the rites and orders of the Church, 
no man having judgment can be ignorant 
how just exceptions may be taken against 
it®, His opinion touching the Catholic 
Church was as unindifferent as touching our 
church the opinion of them that favour this 
pretended reformation is. He judged all! 


them who did not Montanize to be but car- | 


nally minded, he judged them still over ab- 
jectly to fawn upon the heathens, and to 
curry favour with infidels. Which as the 
catholic church did well provide that they 
might not do indeed, so Tertullian over of- 
ten through discontentment carpeth injuri- 
ously at them as though they did it, even 
when they were free from such meaning. 
[5.1 But if it were so, that either the 
judgment of these councils before alleged, 
or of Tertullian himself against the Chris- 
tians, are in no such consideration to be un- 
derstood as we have mentioned ; ifit were so 
that men are condemned as well of the one 
as of the other, only for using the ceremo- 
nies of a religion contrary unto their own, 
and that this cause is such as ought to prevai! 
no less with us than with them: shall it not 
follow that seeing there is still between our 


64 « Also it was decreed in another council that 
‘they should not deck their houses with bay- 
“ leaves and green boughs, because the Pagans did 
“use so; and that they should not rest from their 
“ labour those days that the Pagans did, that they 
“‘ should not keep the first of every month as they 
“ did.” T. C. 1. i. p. 132. [103.] 

65« Tertullian saith, O, saith he, better is the 
“ἐ religion of the heathen; for they use no solemni- 
“ty of the Christians, neither the Lord’s day, nei- 
“ ther, &c. but we are not afraid tobe called hea- 
“then.” T. Ὁ. 1]. 1. p. 132. [103.] “ But having 
“shewed this in general to be the policy of God 
“ first, and of his people afterward, to put as much 
“ difference as can be commodiously between the 
‘‘ people of God and others which are not, I shall 
“not, &c.” T.C. 1.1. p. 133, 


How far Tertullian’s Rule would carry us. 


| them in ceremonies. 


[Boox IV. 


religion and Paganism the selfsame contra- 
riety, therefore we are still no less rebuka- 
ble, if we now deck our houses with boughs, 
or send new-year’s gifts unto our friends, 
or feast on those days which the Gentiles 
then did, or sit after prayer as they were 
accustomed ? For so they infer upon the 
premises, that as great difference as com- 
modiously may be there should be in all 
outward ceremonies between the people of 
God and them which are not his people. 
Again they teach as hath been declared, 
that there is not as great a difference as 
may be between them, except the one do 
avoid whatsoever rites and ceremonies un- 
commanded of God the other doth embrace. 
So that generally they teach that the very 
difference of spiritual condition itself be- 
tween the servants of Christ and others re- 
quireth such difference in ceremonies be- 
tween them, although the one be never so 
far disjoined in time or place from the 
oiher. 

[0.1 But in case the people of God and 
Belial do chance to be neighbours, then as 
the danger of infection is greater, so the 
same difference they say is thereby made 
more necessary °°. In this respect as the 
Jews were severed from the heathen, so 
most especially from the heathen nearest 
them. And in the same respect we, which 
ought to differ howsoever from the church 
of Rome, are now they say by reason of 
our nearness more bound to differ from 
them in ceremonies than from Turks. A 
strange kind of speech unto Christian ears, 
and such as I hope they themselves de 
acknowledge unadvisedly uttered. “We 
“are not so much to fear infection from 
“Turks as from papists.” What of that? 
we must remember that by conforming 
rather ourselves in that respect to Turks, 
we should be spreaders of a worse infec- 
tion into others than any we are likely to 
draw from papists by our conformity with 
If they did hate, as 
Turks do, the Christians; or as Canaanites 
did of old the Jewish religion even in gross ; 
the circumstance of local nearness in them 
unto us might haply enforce in us a duty of 
greater separation from them than from 
those other mentioned. But forasmuch as 
papists are so much in Christ nearer unto 
us than Turks, is there any reasonable man, 
trow you, but will judge it meeter that our 
ceremonies of Christian religion should be 
peopish than Turkish or heathenish? Espe- 
cially considering that we were not brought 
to dwell amongst them, (as Israel in Ca- 
naan,) having not been of them. For even 
a very part of them we were. And when 
God did by his good Spirit put it into our 
hearts, first to reform ourselves, (whence 
grew our separation,) and then by all good 


66[Decl. of Discipl. 134.] 


Ch. viii. 1—3.] 


means to seek also their reformation; had 
we not only cut off their corruptions but 
also estranged ourselves from them in 
things indifferent, who seeth not how great- 
ly prejudicial this might have been to so 
good a cause, and what occasion it had 
given them to think (to their greater obdu- 
ration in evil) that through a froward or 
wanton desire of innovation we did uncon- 
strainedly those things for which conscience 
was pretended? Howsoever the case doth 
stand, as Judah had been rather to choose 
conformity in things indifferent with Israel 
when they were nearest opposites, than 
with the farthest removed Pagans; so we 
in the like case much rather with papists 
than with Turks. I might add further for 
more full and complete answer, so much 
concerning the large odds between the case 
of the eldest churches in regard of those 
heathens and ours in respect of the church 
of Rome, that very cayillation itself should 
be satisfied, and have no shift to fly unto. 
VIII. But that no one thing may detain 
us over long, I return to their reasons 
against our conformity with 
that church. That extreme 
dissimilitade which they urge 
upon us, is now commended as 
our best and safest policy for 


That it is not 
our best policy 
for the estab- 
lishment of 
sound religion, 
to have in these 


things no Ἵ establishment of sound reli- 
agreemen . i ᾧ 
Reith the gion. The ground of which po 
church of litic position is that “ evils must 
Romebeing = “ he cured by their contraries ;” 
unsound. 


and therefore the cure of the 
Church infected with the poison of Anti- 
christianity must be done by that which is 
thereunto as contrary as may be®™. “A 
“medled estate of the orders of the Gos- 
“nel and the ceremonies of popery is not 
“the best way to banish popery °°.” 

We are contrariwise of opinion, that he 
which will perfectly recover a sick and re- 
store a diseased body unto health, must not 
endeavour so much to bring it to a state of 
simple contrariety, as of fit proportion in 
contrariety unto those evils which are to be 
cured. He that will take away extreme 
heat by setting the body in extremity of 
cold, shall undoubtedly remove the disease, 
but together with it the diseased too. The 
first thing therefore in skilful cures is the 
knowledge of the part affected; the next is 
of the evil which doth affect it; the last is 
not only of the kind but also of the measure 
of contrary things whereby to remove it. 

[3.1 They which measure religion by dis- 
like of the church of Rome think every 


67 “Common reason also doth teach that contraries 
are cured by their contraries. Now Christianity 
“and Antichristianity, the Gospel and Popery, be 
“contraries ; and therefore Antichristianity must 
“he cured, not by itself, but by that which is (as 
“much as inay be) contrary unto it.” T. C.1.i. 
p. 134. [103.] 

6 [T. C. i. 103.) 


Extreme Contrariety not the best Policy. 


267 


man so much the more sound, by how much 
he can make the corruptions thereof to seem 
more large. And therefore some there are 

namely the Arians in reformed churches of 
Poland, which imagine the canker to have 
eaten so far into the very bones and mar- 
row of the church of Rome, as if it had not 
so much as a sound belief, no not concern- 
ing God himself, but that the very belief of 
the Trinity were a part of antichristian cor- 
ruption®?; and that the wonderful provi- 
dence of God did bring to pass that the 
bishop of the see of Rome should be famous 
for his triple crown; a sensible mark where- 
by the world might know him to be that 
mystical beast spoken of in the Revelation, 
to be that great and notorious Antichrist in 
no one respect so much as in this, that he 
maintaineth the doctrine of the Trinity. 
Wisdom therefore and skill is requisite to 
know, what parts are sound in that church, 
and what corrupted. 

Neither is it to all men apparent which 
complain of unsound parts, with what kind 
of unsoundness every such part is possess- 
ed. They can say, that in doctrine, in dis- 
cipline, in prayers, in sacraments. the church 
of Rome hath (as it hath indeed) very foul 
and gross corruptions; the nature whereof 
notwithstanding because they have not for 
the most part exact skill and knowledge to 
discern, they think that amiss many times 
which is not; and the salve of reformation 
they mightily call for, but where and what 
the sores are which need it, as they wot full 
little, so ‘they think it not greatly material , 
to search. Such men’s contentment must 
be wrought by stratagem; the usual meth- 
od of art is not for them. 

[3.] But with those that profess more 
than ordinary and common knowledge of 
good from evil, with them that are able to 
put a difference between things naught and 
things indifferent in the church of Rome, 
we are yet at controversy about the manner 
of removing that which is naught: whether 
it may not be perfectly helped, unless that 
also which is indifferent be cut off with it, 
so far till no rite or ceremony remain which 
the church of Rome hath, being not found 
in the word of God. If we think this too 
extreme, they reply, that to draw men from 
great excess, it is not amiss though we use 
them unto somewhat less than is compe- 
tent; and that a crooked: stick is not 


69 [See book V. c. xli. 16.] 

70<« Tf a man would bring a drunken man to so- 
“ briety, the best and nearest way is to carry him 
“as far from his excess in drink as may be; and 
“if a man’ could not keep a mean, it were better 
“to fault in prescribing less than he should drink, 
“than to fault in giving him more than he ought. 
«ΑΒ we see, to bing a stick whirh is crooked to 
“be straight, we do not only bow it so far until it 
“eome to be straight, but we bend it so far until 
“ we make it so crooked of the other side as it was 


268 


straightened unless it be bent as far on the 
clean contrary side, that so it may settle it- 
self at the length in a middle estate of even- 
ness between both. But how can these 
comparisons stand them in any stead? 
When they urge us to extreme opposition 
against the church of Rome, do they mean 
we shculd be drawn unto it only for a time, 
and afterwards return to a mediocrity? or 
wasit the purpose of those reformed church- 
es, which utterly abolished all popish cere- 
monies, to come in the end back again to the 
middle point of evenness and moderation ? 
Then have we conceived amiss of their 
meaning. For we have always thought their 
opinion to be, that utter inconformity with 
the church of Rome was not an extremity 
whereunto we should be drawn for a time, 
but the very mediocrity itself wherein they 
meant we should ever continue. Now by 
these comparisons it seemeth clean contra- 
ry, that howsoever they have bent them- 
selves at first to an extreme contrariety 
against the Romish church, yet therein they 
will continue no longer than only till such 
time as some more moderate course for es- 
tablishment of the Church may be concluded. 

[4.] Yea, albeit this were not at the first 
their intent, yet surely now there is great 
cause to lead them unto it. They have 
seen that experience of the former policy, 
which may cause the authors of it to hang 
down their heads. When Germany had 
stricken off that which appeared corrupt in 
the doctrine of the church of Rome, but 
seemed nevertheless in discipline still to 
“retain therewith very great conformity ; 
France by that rule of policy which hath 
been before-mentioned, took away the po- 
pish orders which Germany did retain. But 
process of time hath brought more light 
into the world; whereby men perceiving 
that they of the religion in France have 
also retained some orders which were be- 
fore in the church of Rome, and are not 
commanded in the word of God, there hath 
arisen a sect” in England, which follow- 
ing still the very selfsame rule of policy, 
seeketh to reform even the French reform- 
ation, and purge out from thence also dregs 
of popery. These have not taken as yet 
such root that they are able to establish 
any thing. But if they had, what would 
spring out of their stock, and how far the 
unquiet wit of man might be carried with 
rules of such policy, God doth know. The 
trial which we have lived to see, may some- 
what teach us what posterity is to fear. 
But our Lord of his infinite mercy avert 
whatsoever evil our swervings on the one 


“before of the first side ; to this end, that at the 
“ast it may stand straight, and as it were in the 
“ midway between both the crooks.” Τ᾽. C. lib. i. 
p. 132. [103.] 

1 [The Brownists or Barrowists.] 


Our Rites no Stain to our Church’s Independence ; 


[Boor IV. 


hand or on the other may threatenunte the 
state of his Church! 

IX. That the church of Rome doth here- 
by take occasion to blaspheme, and to say, 
our religion is not able to 
stand of itself unless it lean 
upon the staff of their ceremo- 
nies 7, is not a matter of so 
great moment, that it did need 
to be objected, or doth deserve 
to receive an answer. The 
name of blasphemy in this 
place, is like the shoe of Her- 
cules on a child’s foot. If 
the church of Rome do use 
any such kind of silly exprobration, it is no 
such ugly thing to the ear, that we should 
think the honour and credit of our religion 
to receive thereby any great wound. They 
which hereof make so perilous a matter do 
seem to imagine, that we have erected of 
late a frame of some new religion, the fur- 
niture whereof we should not have borrowed 
from our enemies, lest they relieving us 
might afterwards laugh and gibe at our 
poverty; whereas in truth the ceremonies 
which we have taken from such as were 
before us, are not things that belong to this 
or that sect, but they are the ancient rites 
and customs of the Church of Christ, where- 
of ourselves being a part, we have the self- 
same interest in them which our fathers be- 
fore us had, from whom the same are de- 
scended unto us. Again in case we had 
been so much beholding privately unto 
them, doth the reputation of one church 
stand by saying unto another, “I need thee 
not?” Ifsome should beso vain and impo- 
tent as to mar a benefit with reproachful 
upbraiding, where at the least they suppose 
themselves to have bestowed some good 
turn; yet surely a wise body’s part it were. 
not, to put out his fire, because his fond and 
foolish neighbour, from whom he borrowed 
peradventure wherewith to kindle it, might 
haply cast him therewith in the teeth, say- 
ing, “Were it not for me thou wouldst 
“freeze, and not be able to heat thyself.” 

[2.] As for that other argument derived 
from the secret affection of papists, with 
whom our conformity in certain ceremonies 
is said to put them in great hope, that their 
whole religion in time will have re-entrance, 
and therefore none are so clamorous 
amongst us for the observation of these 
ceremonies, as’papists and such as papists 
suborn to speak for them, whereby it clear- 
ly appeareth how much they rejoice, how 


That we are 
not to abolish 
our ceremo- 
nies, either be- 
cause papists 
upbraid us as 
having taken 
from them, or 
for that they 
are said here- 
by to conceive 
1 know not 
what great 
hopes. 


72« By using of these ceremonies, the Papists 
“take occasion to blaspheme, saying, that our re- 
“ ligion cannot stand by itself, unless it lean upon 
“ the staff of their ceremonies.” ΤΠ. C. lib. iii. p. 
178. [and i. 52.] 

13 [“ς Herculis cothurnos aptare infanti.” See 
Quintilian VI. 1. 3. and Erasm. Adag. Chil. iii. 
Cent. vi. Prov. 67.] 


. 


Ch. ix. 3.] 


much they triumph in these things’; our 
answer hereunto is still the same, that the 
benefit we have by such ceremonies over- 
weigheth even this also. No man which is 
not exceeding partial can well deny, but 
that there is most just cause wherefore we 
should be offended greatly at the church of 
Rome. Notwithstanding at such times as 
we are to deliberate for ourselves, the freer 
our minds are from all distempered affec- 
tions, the sounder and better is our judg- 
ment. When we are in a fretting mood at 
the church of Rome, and with that angry 
disposition enter into any cogitation of the 
orders and rites of our church; taking par- 
ticular survey of them, we are sure to have 
always one eye fixed upon the countenance 
of our enemies, and according to the blithe 
or heavy aspect thereof, our other eye 
sheweth some other suitable token either of 
dislike or approbation towards our own or- 
ders. For the rule of our judgment in such 
case being only that of Homer, “ This is 
“the thing which our enemies would have’,” 
what they seem contented with, even for 
that very cause we reject: and there is no- 
thing but it pleaseth us much the better if 
we espy that it galleth them. Miserable 
were the state and condition of that church, 
the weighty affairs whereof should be or- 
dered by those deliberations wherein such 
a humour as this were predominant. We 
have most heartily to thank God therefore, 
that they amongst us to whom the first con- 
sultations of causes of this kind fell, were 
men which aiming at another mark, name- 
ly the glory of God and the good of this his 
church, took that which they judged there- 
unto necessary, not rejecting any good or 
convenient thing only because the church 
of Rome might perhaps like it. If we have 
that which is meet and right, although they 
be glad, we are not to envy them this their 
solace ; we do not think it a duty of ours to 
be in every such thing their tormentors. 
[3.1 And whereas it is said that popery 
for want of this utter extirpation hath in 
some places taken root and _ flourished 
again“, but hath not been able to re-estab- 


74 'To prove the Papists’ triumph and joy in 
« these kings I alleged further that there are none 
τς which make such clamours for these ceremonies, 
‘as the papists and those whom they suborn.” T. 

°C. lib. iii. q. 179. 

1H κεν γηθήσαι Tpiapos. 1]. A. [v. 255.] 

76 Thus they conceiving hope of having the 
“rest of their popery in the end, it causeth them to 
“be more frozen in their wickedness, &c. For 
not the cause but the oceasion also ought to be 
“taken away, &c. Although let the reader judge, 
“ whether they have cause given to hope, that the 
tail of popery yet remaining, they shall the easi- 
“ier hale in the whole body after: considering also 
that Master Bucer noteth, that where these things 
“have been left, there popery hath returned ; but 
“on the other part, in places which have been 


nor Papistical in their Tendency. 


269 


| lish itself in any place after provision made 


against it by utter evacuation of all Romish 
ceremonies; and therefore as long as we 
hold any thing like unto them, we put them 
in some more hope than if all were taken 
away: as we deny not but this may be 
true, so being of two evils to choose the 
less, we hold it better that the friends and 
favourers of the church of Rome should be 
in some kind of hope to have a corrupt re- 
ligion restored, than both we and they con- 
ceive just fear, lest under colour of rooting 
out popery, the most effectual means to bear 
up the state of religion be removed, and so 
a way made either for Paganism or for ex- 
treme barbarity to enter. If desire of weak- 
ening the hope of others should turn us 
away from the course we have taken; how 
much more the care of preventing our own 
fear withhold us from that we are urged un- 
to? Especially seeing that our own fear 
we know, but we are not so certain what 
hope the rites and orders of our church 
have bred in the hearts of others. 

For it is no sufficient argument thereof 
to say, that in maintaining and urging these 
ceremonies none are so clamorous as papists 
and they whom papists suborn’’; this 
speech being more hard to justify than the 
former, and so their proof more doubtful than 
the thing itself which they prove. He that 
were certain that this is true, must have 
marked who they be that speak for ceremo- 
nies ; he must have noted who amongst them 
doth speak oftenest, or is most earnest; he 
must have been both acquainted thorough- 
ly with the religion of such, and also privy 
what.conferences or compacts are passed in 
secret between them and others; which kinds 
of notice are not wont tobe vulgar and com- 
mon. Yet they which allege this would 
have it taken as a thing that needeth no 
proof, a thing which all men know and see, 

And if so be it were granted them as 
true, what gain they by it? Sundry of them 
that be popish are eager in maintenance of 
ceremonies. Is it so strange a matter to find 
a good thing furthered by ill men of a sin- 
ister intent and purpose, whose forwardness 
is not therefore a bridle to such as favor the 
same cause with a better and sincerer 
meaning? They that seek, as they say, 
the removing of all popish orders out of the 
Church, and reckon the state of Bishops in 
the number of those orders, do (I doubt 
not) presume that the cause which they 
prosecute is holy. Notwithstanding it is 
their own ingenuous acknowledgment, that 
even this very cause, which they term so 
often by an excellency, “ The Lord’s cause,” 
is “ gratissima, most acceptable, unto some 
“which hope for prey and spoil by it, and 


« cleansed of these dregs, it hath not been seen that 
“it hath had any entrance.” TT. C. lib. ili, p. 179. 
{and i. 52.] 77 [Τ᾿ Ὁ. i. 53. ii. 180.] 


270 


“that our age hath store of such, and that 
“such are the very sectaries of Dionysius 
“the famous atheist 7°.” Now if hereupon 
we should upbraid them with irreligious, as 
they do us with superstitious favourers ; if 
we should follow them in their own kind of 
pleading, and say, that the most clamorous 
for this pretended reformation are either 
atheists, or else proctors suborned by athe- 
ists; the answer which herein they would 
make unto us, let them apply unto them- 
selves, and there an end. For they must 
not forbid us to presume our cause in de- 
fence of our church orders to be as good as 
theirs against them, till the contrary be 
made manifest to the world. 

X. In the meanwhile sorry we are that 
any good and godly mind should be griey- 
The grief ed” with that which is done. 
which theysay But to remedy their grief li- 


godly brethren Ϊ i 
fonccive inve. ΘΙ. not so much in us as in 


gardofsuch themselves. They do not wish 

ceremonies as to be made glad with the hurt 

re nett sof the Church: and to remove 

ehurch of all out of the Church whereat 
ome. 


they shew themselves to be 
sorrowful, would be, as we are persuaded, 
hurtful if not pernicious thereunto. Till 
they be able to persuade the contrary, they 
must and will I doubt not find out some oth- 
er good means to cheer up themselves. 
Amongst which means the example of Ge- 
neva may serve for one. Have not they 
the old popish custom of using god-fathers 
and godmothers in Baptism ? the old po- 
pish custom of administering the blessed sa- 
crament of the holy Eucharist with wafer- 
cakes? These things the godly there can 
digest. Wherefore should not the godly 
here learn to do the like both in them and 
in the rest of the like nature? Some fur- 
ther mean peradventure it might be to as- 
suage their grief, if so be they did consid- 
er the revenge they take on them which 
have been as they interpret it, the workers 
of their continuance in so great grief so 
long. For if the maintenance of ceremo- 
nies be a corrosive to such as oppugn them, 
undoubtedly to such as maintain them it 


78 Eccles. Disc. f. 94. [p. 127. as translated by 
τσ ΞΡ. 220 oratio de episcoporum pompa 
“et affluentia minuenda......gratissima nonnullis 
“est, qui suam causam agi putant, et jampridem 
“ hereditatem istam spe devorarint...... Habet enim 
“ἐ stas nostra multos ejusmodi milites, multos Diony- 
“sios, qui Deo togam auream neque ad wstatem ne- 
“ que ad hyemem commodam, sibi autem ad om- 
“ nia utilissimam et commodissimam fore arbitran- 
“tur.” Vide Cic. de Nat. Deor. iii. 34.] 

79T. Ο. 1. iii, p. 180. [andi. 53.] “ There be 
« numbers which have Antichristianity in such de- 
“ testation that they cannot without gricf of mind 
“behold them.’ And afterwards, “such godly 
‘« brethren are not easily to be grieved, which the 
‘seem to be when they are thus martyred in their 
“ minds, for ceremonies which (to speak the best 
“of them) are unprofitable.” 


Puritan’s Discontent : 


how to be mitigated. [Boox IV. 
can be no great pleasure, when they behold 
how that which they reverence is oppugn- 
ed. And therefore they that judge them- 
selves martyrs when they are grieved, 
should think withal what they are whom 
they grieve ©. For we are still to put them 
in mind that the cause doth make no differ- 
ence ; for that it must be presumed as good 
at the least on our part as on theirs, till it 
be in the end decided who have stood for 
truth and who for error. So that till then 
the most effectual medicine and withal the 
most sound to ease their grief, must not be 
( our opinion) the taking away of those 
things whereat they are grieved, but the 
altering of that persuasion which they have 
concerning the same, 

[2.1 For this we therefore both pray and 
labour ; the more because we are also per- 
suaded, that it is but conceit in them to 
think, that those Romish ceremonies where- 
of we have hitherto spoken, are like leprous 
clothes, infectious unto the Church, or like 
soft and gentle poisons *, the venom where- 
of being insensibly pernicious, worketh 
death, and yet is never’felt working. Thus 
they say: but because they say it only, and 
the world hath not as yet had so great ex- 
perience of their art in curing the diseases 
of the Church, that the bare authority of 
their word should persuade in a cause so 
weighty, they may not think much if it be 
required at their hands to shew, first, by 
what means so deadly infection can grow 
from similitude between us and the church 
of Rome in these things indifferent: sec- 
ondly, for that it were infinite if the Church 
should provide against every such evil as 
may come to pass, it is not sufficient that 
they shew possibility of dangerous event, 


80[See a letter of Archdeacon Barfoot to Arch- 
bishop Whitgift in Strype, Ann. iii. 1. 350. (1584.) 
“ Truly, my lord, the conformable ministry is very 
“much grieved thereat. And divers said plainly, 
“that if they had thought this would have been the 
“end, they would have jomed with the other in 
“ their recusancy, rather than have offered them- 
“ selves to such reproachful speeches, as were giv- 
“en out of them by some of that faction. For 
“they told him, that there was a letter there in the 
“ country sent from Mr. Field of London, [a great 
“ Puritan,] to the ministers in those parts, recus- 
“ ants, exhorting them to stand stoutly to the cause ; 
“ affirming the same not to be theirs, but the Lord’s ; 
“boldly assuring, that such as had subscribed had 
“ made a breach, as he was informed Field termed 
‘it. And therefore rashly judging of them, that 
“ they never would do good hereafter, and slander- 
“ously terming them by the name of branded 
“menne. He assured his grace, there was great 
“ grief conceived hereat.” Ina schedule of com- 
plaints from Suffolk Archdeaconry, 1586. “'The 
“communion was received by many sitting, and 
“those that conformed to the Church called Time- 
“ servers.” Whitg. i. 497.] 

81 « Although the corruptions in them strike not 
“ straight to the heart, yet as gentle poisons they 
“ consume by little and little.” T. C. lib. iii. p. 171. 


Ch. xi. 1, 2.] 


unless there appear some likelihood also of 
the same to follow in us, except we prevent 
it. Nor is this enough, unless it be more- 
over made plain, that there is no good and 
sufficient way of prevention, but by evacu- 
ating clean, and by emptying the Church 
of every such rite and ceremony, as is pre- 
sently called in question. ‘Till this be done, 
their good affection towards the safety of 


the Church is acceptable, but the way they | 


prescribe us to preserve it by must rest in 
suspense. 

[8.] And lest hereat they take occasion 
to turn upon us the speech of the prophet 
Jeremy used against Babylon, “ Behold we 
“have done our endeavour to cure the dis- 
“eases of Babylon, but she through her 
τ wilfulness doth rest uncured °?;” let them 
consider into what straits the church might 
drive itself in being guided by this their 
counsel. Their axiom is, that the sound 
believing Church of Jesus Christ may not 
be like heretical churches in any of those 
indifferent things, which men make choice 
of, and do not take by prescript appoint- 
ment of the word of God. In the word of 
God the use of bread is prescribed, as a 
thing without which the Eucharist may not 
be celebrated ; but as for the kind of bread 
it is not denied to be a thing indifferent. 
Being indifferent of itself, we are by this 
axiom of theirs to avoid the use of unleay- 


Some of our Ceremonies blamed as Jewish. 


271 


the widest field to walk in, and the greatest 
store of choice. 

XI. Against such ceremonies generally 
as are the same in the church of England 
and of Rome, we see what 
hath been hitherto alleged. 
Albeit therefore we do not find 
the one church’s having of 
such things to be sufficient 
cause why the other should 
not have them: nevertheless, 
in case it may be proved, that 
;amongst the number of rites 
and orders common unto both, 
there are particulars, the use whereof is 
| utterly unlawful in regard of some special 
bad and noisome quality ; there is no doubt 
but we ought to relinquish such rites and 
orders, what freedom soever we have to re- 
tain the other still. As therefore we have 
heard their general exception against all 
those things, which being not commanded 
in the word of God, were first received in 
the church of Rome, and from thence have 
been derived into ours; so it followeth that 
now we proceed unto certain kinds of them, 
as being excepted against not only for that 
they are in the church of Rome, but are be- 
sides either Jewish, or abused unto idola- 
try, and so grown scandalous. 
| [2.] The church of Rome, they say, he- 

ing ashamed of the simplicity of the gospel, 


Their excep- 
tion against 
such ceremo- 
nies as we 
have received 
from the 
church of 
Rome, that 
Church having 
taken them 
from the Jews. 


ened bread in that sacrament, because | did almost out of all religions take whatso- 
such bread the church of Rome being he- | ever had any fair and gorgeous show 88, 
retical useth. But doth not the selfsame | borrowing in that respect from the Jews 


axiom bar us even from leavened bread 
also, which the church of the Grecians 
useth; the opinions whereof are in a num- 
ber of things the same for which we con- 
demn the church of Rome, and in some 
things erroneous where the church of Rome 
is acknowledged to be sound; as namely, 
in the article about proceeding of the Holy 
Ghost? And lest here they should say that 
because the Greek church is farther off, and 
the church of Rome nearer, we are in that 
respect rather to use that which the church 
of Rome useth not: let them imagine a re- 
formed church in the city of Venice, where 
a Greek church and a popish both are. 
And when both these are equally near, let 
them consider what the third shall do. 
Without either .leavened or unleavened 
bread, it can have no sacrament; the word 
of God doth tie it to neither ; and their ax- 
iom doth exclude it from both. If this con- 
strain them, as it must, to grant that their 
axiom is not to take any place save in those 
things only where the ΕΠ τοὶ hath larger 
scope; it resteth that they search out some 
stronger reason than they have as yet al- 
leged; otherwise they constrain not us to 
think that the Church is tied unto any such 
Tule or axiom, no not then when she hath 


82 Jer. li. 9. 


sundry of their abolished ceremonies. Thus 
by foolish and ridiculous imitation, all their 
massing furniture almost they took from 
the Law, lest having an altar and a priest, 
they should want vestments for their stage 854: 
so that whatsoever we have in common 
with the church of Rome, if the same be of 
this kind we ought to remove it. “Con- 
“ stantine the emperor speaking of the kee 

“ing of the feast of Easter, saith, ‘ That it 
“is an unworthy thing to have any thing 
“common with that most spiteful company 
“of the Jews % Anda little after he saith, 
“¢That it is most absurd and against rea- 
“son, that the Jews should vaunt and glo- 
“ry that the Christians could not kee 

“those things without their doctrine. An 

“in another place it is said after this 
“sort; ‘It. is convenient so to order the 
“matter, ‘that we have nothing common 


83 Eccles. Disc. fol. 98. {in T. C.’s transl. p. 131, 
2.] and T. C. lib. iii. p. 181.‘ Many of these po- 
“ pish ceremonies faulty by reason of the pomp in 
“them; where they should be agreeable to the 
“ simplicity of the gospel of Christ crucified.” 

84 [Eccl. Disc. ibid.] 

85T. C. lib. i. p. 132. [103.] Evuseb. de Vit. 
Const. lib. iii. c. 18. [Μηδὲν τοίνυν ἔστω ἡμῖν κοῖνον 
pera rod ἔχθιστου τῶν ᾿Ιουδαίων ὄχλου. ... ἐστι γὰρ ὡς 
ἀληθῶς ἁτοπώτατον, ἐκείνους αὐχεῖν ὡς ἄρα παρεκτὸς 


| τῆς αὐτῶν διδασκαλίας ταῦτα φυλάττειν οὐκ εἴημεν ἱκανοί. 


272 


“with that nation 86, The council of Lao- 
“ dicea, which was afterwards confirmed by 
“the sixth general council 87, decreed ‘that 
“the Christians should not take unleavened 
“bread of the Jews, or communicate with 
“their impiety 58,» 

[3.] For the easier manifestation of truth 
in this point, two things there are which 
must be considered: namely, the causes 
wherefore the Church should decline from 
Jewish ceremonies ; and how far it ought 
so todo. One cause is that the Jews were 
the deadliest and spitefullest enemies of 
Christianity that were in the world, and in 
this respect their orders so far forth to be 
shunned, as we have already set down in 
handling the matter of heathenish ceremo- 
nies. For no enemies being so venomous 
against Christ as Jews, they were of all 
others most odious, and by that mean least 
to be used as fit church patterns for imita- 
tion. Another cause is the solemn abroga- 
tion of the Jews’ ordinances ; which ordi- 
nances for us to resume, were to check our 
Lord himself which hath disannulled them. 
But how far this second cause doth extend, 
itis not on all sides fully agreed upon. And 
touching those things whereunto it reacheth 
not, although there be small cause where- 
fore the church should frame itself to the 
Jews’ example in respect of their persons 
which are most hateful: yet God himself 
having been the author of their laws, here- 
in they are (notwithstanding the former 
consideration) still worthy to be honoured, 
and to be followed above others, as much 
as the state of things will bear. 

[4.] Jewish ordinances had some things 
natural, and of the perpetuity of those things 
no man doubteth. That which was positive 
we likewise know to have been by the 
coming of Christ partly necessary not to be 
kept. and partly indifferent to be kept or not. 
of the former kind circumcision and sacri- 
fice were. For this point Stephen was ac- 
cused, and the evidence which his accusers 
brought against him in judgment was, 
“ This man ceaseth not to speak blasphe- 
“mous words against this holy place and 
“ the Law, for we have heard him say that 
“ this Jesus of Nazareth shall destroy this 
“ place, and shall change the ordinances 
“ that Moses gaveus®.” True it is that this 
doctrine was then taught, which unbelievers 
condemning for blasphemy did therein com- 
mit that which they did condemn. The 


86 Socrat. lib. i. ο. 9. [Τοῦτο οὕτως ἐπανορθοῦσθαι 
προσῆκεν, ὡς μηδὲν μετὰ τοῦ τῶν πατροκτόνων τε Kai 
κυριοκτόνων ἐκείνων ἔθνους εἶναι κοῖνον.] & 

87[Or rather by the council called Quinisextum. 
vid. Labb. Cone. vi. 1124, 1146.] 

88 Tom. i. Concil. Laod. Can. 38. [i. 1503. οὐ det 
παρὰ τῶν ᾿Ιουδαίων ἄζυμα λαμβάνειν, ἤ κοινωνεῖν ταῖς 
ἀσεβείαις αὐτῶν. 


89 Acts vi. 13, 14. 


Occasion of the Council of Jerusalem. 


“-᾿ 


[Boox IV. 


Apostles notwithstanding from whom Ste- 
phen had received it, did not so teach the 
abrogation, no not of those things which 
were necessarily to cease, but that even the 
Jews being Christian, might for a time con- 
tinue in them. And therefore in Jerusalem 
the first Christian bishop not circumcised 
was Mark; and he not bishop till the days 
of Adrian the emperor, after the overthrow 
of Jerusalem: there having been fifteen 
bishops before him which were all of the 
circumcision °°, 

The Christian Jews did think at the first 
not only themselves but the Christian Gen- 
tiles also bound, and that necessarily to ob- 
serve the whole Law. There went forth 
certain of the sect of Pharisees which did 
believe, and they coming unto Antioch, 
taught that it was necessary for the Gen- 
tiles to be circumcised, and to keep the law 
of Moses *. Whereupon there grew dis- 
sension, Paul and Barnabas disputing 
against them. The determination of the 
council held at Jerusalem concerning this 
matter was finally this; “ Touching the 
“ Gentiles which Laliewe we have written 
“ and determined that they observe no such 
“ thing 53,» Their protestation by letters 
is, “ Forasmuch as we have heard that cer- 
“ tain which departed from us have troubled 
“ vou with words, and cumbered your minds, 
“ saying, Ye must be circumcised and keep 
“the Law; know that we gave them no 
“such commandment °*’.” Paul therefore 
continued still teaching the Gentiles, not only 
that they were not bound to observe the 
laws of Moses, but that the observation of 
those laws, which were necessarily to be 
abrogated, was in them altogether unlaw- 
ful. In which point his doctrine was misre- 
ported, as though he had every where 
preached this, not only concerning the Gen- 
tiles, but also touching the Jews. Where- 
fore coming unto James and the rest of the 
clergy at Jerusalem, they told him plainly 
of it, saying, “ Thou seest, brother, how 
“ many thousand Jews there are which be- 
“lieve, and they are all zealous of the Law. 
“ Now they are informed of thee, that thou 
“teachest all the Jews which are amongst 
“ the Gentiles to forsake Moses, and sayest 
“that they ought not to circumcise their 
“children, neither to live after the cus- 
“tom °4.” And hereupon they give him coun- 
cil to make it apparent in the eyes of all 
men, that those flying reports were untrue, 


9 Vide Niceph. lib. iii. cap. 25. [Ἐπὶ dé τούτοις 
᾿Ιούδας πεντεκαιδέκατος" ods ἐξ ἐθνῶν. μετὰ τὴν ἅλωσιν 
διαδέχεται Μάρκος" τοσούτοι μὲν ἀπὸ τῶν ᾿Απυστόλων 
ἐς τὸν εἰρημένον ᾿Ιοὔδαν ἐπίσκοποι ἐκ περιτομῆς ἐν Ἵεροσ- 
ολύμοις γεγόνασιν. et Sulpit. Sever: p. 149. in edit. 
Plant. [“T'um Hierosolyme non nisi ex cireumci- 
“sione habebat Ecclesia Sacerdotem,” p. 364. ed. 


Horn. 1665.] 
91 Acts xv. 93 Acts xy. 24. 
92 Acts xxi. 25. 94 Acts xxi. 20. 


Ch. xi. 5—7.] Drift of the Council 
and that himself being a Jew kept the Law 
even as they did. 

In some things therefore we see the Apos- 
tles did teach, that there ought not to be 
conformity between the Christian Jews and 
Gentiles. How many things this law of 
inconformity did comprehend, there is no 
need we should stand to examine. This 
general is true, that the Gentiles were not 
made conformable unto the Jews, in that 
which was necessarily to cease at the coming 
of Christ. 

[5.] Touching things positive, which 
might either cease or continue as occasion 
should require, the Apostles tendering the 
zeal of the Jews, thought it necessary to 
bind even the Gentiles for a time to abstain 
as the Jews did, “from things offered unto 
“idols, from blood, from strangled 35." 
These decrees were every where delivered 
unto the Gentiles to be straitly observed and 
kept**. In the other matters, where the 
Gentiles were free, and the Jews in their 
own opinion still tied the Apostles’ doctrine 
unto the Jew was, “ condemn not the Gen- 
“tile ;” unto the Gentile, “despise not the 
“Jew °7.” The one sort they warned to take 
heed, that scrupulosity did not make them 
rigorous, in giving unadvised sentence 
against their brethren which were free; the 
other, that they did not become scandalous, 
Ey abusing their liberty and freedoin to the 
offence of their weak brethren which were 
scrupulous. From hence therefore two 
conclusions there are which may evidently 
be drawn; the first, that whatsoever con- 
formity of positive laws the Apostles did 
bring in between the churches of Jews and 
Gentiles, it was in those things only which 
might either cease or continue a shorter or 
longer time, as occasion did most require ; 
the second, that they did not impose upon 
the churches of the Gentiles any part of the 
Jews’ ordinances with bond of necessary 
and perpetual observation, (as we all both 
by doctrine and practice acknowledge,) but 
only in respect of the conveniency and fit- 
ness for the present state of the Church as 
then it stood. The words of the council’s 
decree concerning the Gentiles are, “It 
“seemed good to the Holy Ghost and to us, 
“to lay upon you no more burden saving 
* only those things of necessity, abstinence 
“from idol-offerings, from strangled and 
“blood, and from fornication 38.) So that 
in other things positive which the coming 
of Christ did not necessarily extinguish the 
Gentiles were left altogether free. 

[0.7 Neither oughtit to seem unreasonable 
that the Gentiles should necessarily be bound 
and tied to Jewish ordinances, so far forth 
as that decree importeth. For to the Jew, 
who knew that their difference from other 


97 Rom. xiv. 10. 
98 [Acts xv. 28.] 
18 


% Acts xv. 28, 29. 
% Acts xvi. 4. 
mew. 1. 


of Jerusalem’s Decree. 273 
nations which were aliens and strangers 
from God, did especially consist in this that 
God’s people had positive ordinances given 
to them of God himself, it seemed marvel- 
lous hard, that the Christian Gentiles should 
be incorporated into the same common- 
wealth with God’s own chosen people, and 
be subject to no part of his statutes, more 
than only the law of nature, which heathens 
count themselves bound unto. It was an 
opinion constantly received amongst the 
Jews, that God did deliver unto the sons of 
Noah seven precepts: namely, first, to live 
in some form of regiment under public laws ; 
secondly, to serve and call upon the name 
of God; thirdly, to shun idolatry ; fourthly, 
not to suffer effusion of blood ; fifthly, to τῷ 
hor all unclean knowledge in the flesh; 
sixthly, to commit no rapine; seventhly, and 
finally, not to eat of any living creature, 
whereof the blood was not first let out 3, 
If therefore the Gentiles would be exempt 
from the law of Moses, yet it might seem 
hard they should also cast off even those 
things positive which were observed before 
Moses, and which were not of the same kind 
with laws that were necessarily to cease. 
And peradventure hereupon the council saw 
it expedient to determine, that the Gentiles 
should, according unto the third, the sev- 
enth, and the fifth, of those precepts, abstain 
from things sacrificed unto idols, from 
strangled and blood, and from fornication. 
The rest the Gentiles did of their own ac- 
cord observe, nature leading them thereto. 

[7.] And did not nature also teach them 
to abstain from fornication? No doubt it 
did. Neither can we with reason think, 
that as the former two are positive, so like- 
wise this, being meant as the Apostle doth 
otherwise usually understand it!. But very 


99 Lib. qui Seder Olam insenibitur. [Or “'The 
“ World’s Order,” be:ng a summary of events and 
dates from the creation to the war of Bar Cochab, 
supposed to have been written about A. D. 130. 
Wolf. Bibl. Hebr. i. 491. ed. 1715. The passage 
cited is cap. 5. p. 16. ed. Meyer, Amsteled. 1669. 
“ From the Red sea they journeyed unto Marah... 
“There were given unto [srae] ten precepts ;” 
(Exod. xv. 23, 25.] “seven of them, concern- 
“ing which commandment had been given to the 
* Sons of Noah.] 1.» [the judgments]: 2. pwn 
* m>52 [the malediction of the Name (of God) :] 3. 
& xy [ovoyox nay,” (more usually nor n>) “ strange 
‘‘worship,”) ‘the worship of idols,”]: 4. D7 
“τορι [the shedding of blood]: 5. mmy vd 
“ [the discovery of nakedness]: 6. 5127 [rapine] 7. 
“ymn ἸῺ ἼΩΝ [(partaking of ) any member of a liy- 
‘ing creature.] Israel added unto these at that 
“ time the Sabbath, and (}2) judgments,” (on the 
difference between this and the first precept see 
Selden, De Jure Nat. et Gent. ap. Heb. vii. 5. p. 
809. “ and the honouring of parents.” The whole 
passage is quoted and illustrated by Selden, lib. i 
c. 10. p. 123.] 

1 Heb. xiii. 4; 1 Cor. v. 11; Gal. v. 19. 


΄ 


ee 


274 Economy of the Church in 
marriage within a number of degrees being 
not only by the law of Moses, but also by 
the law of the sons of Noah (for so they 
took it) an unlawful discovery of naked- 
ness; this discovery of nakedness by un- 
lawful marriages such as Moses in the law 
reckoneth up ®, I think it for mine own part 
more probable to have been meant in the 
words of that canon, than fornication ac- 
cording unto the sense of the law of nature. 
Words must be taken according to the mat- 
ter whereof they are uttered. The Apostles 
command to abstain from blood. Construe 
this meaning according to the law of na- 
ture, and it will seem that homicide only is 
forbidden. But construe it in reference to 
the law of the Jews about which the ques- 
tion was, and it shall easily appear to have 
a clean other sense, and in any man’s‘judg- 
ment a truer, when we expound it of eating 
and not of shedding blood. So if we speak 
of fornication, he that knoweth no law but 


only the law of nature, must needs make 
thereof a narrower construction, than he 
which measureth the same by a law, where- 
in sundry kinds even of conjugal copulation 
are prohibited as impure, unclean, unhonest. 
St. Paul himself doth term incestuous mar- 
riage fornication *. If any do rather think 
that the Christian Gentiles themselves, 
through the loose and corrupt custom of 
those times, took simple fornication for no 
sin, and were in that respect offensive unto 
believing Jews, which by the Law had been 
better taught; our proposing of another 


conjecture is unto theirs no prejudice *. 

[8.] Some things therefore we see there 
were, wherein the Gentiles were forbidden 
to be like unto the Jews; some things 
wherein they were commanded not to be 
unlike. Again, some things also there 
were, wherein no law of God did let but 
that they might be either like or unlike, as 
occasion should require. And unto this 
purpose Leo saith 5, “ Apostolical ordinance 
τ (beloved,) knowing that our Lord Jesus 
“Christ came not into this world to undo 
“the law, hath in such sort distinguished 
“the mysteries of the Old Testament, that 
“ certain of them it hath chosen out to be- 


2 Lev. xviii. 31 Cor. v. 1. 

4[Selden in the work above cited (which is 
throughout an elaborate commentary on the seven 
Noachical precepts) approves this construction of 
the word πορνεία: though he does not think that 
the council of Jerusalem was referring to those pre- 
cepts: lib. vii. ο. 12, p. 845.] 

5 Leo in Jejun. Mens. Sept. Ser. 9. [vii. c. 1. 
* Apostolica institutiv, dilectissimi, que Dom. Je- 
“ sum Christum ad hoc venisse in hunc mundum 
“ noverat, ut legem non solveret sed impleret, ita 
“Veteris Testamenti decreta distinxit, ut quedam 
“ ex eis sicut erant condita evangelice eruditioni 
“ profutura decerperet, et que dudum fuerant con- 
“suetudinis Judaice fierent observantie Chris- 
“« tian?) 


a | 


respect of Jewish Rites. [Boox IV. 

“nefit evangelical knowledge withal, and 

“for that purpose appointed that those 

“things which before were Jewish might 

“now be Christian customs.” The cause 

why the Apostles did thus conform the 

Christians as much as might be according 

to the pattern of the Jews, was to rein them — 
in by this mean the more, and to make 

them cleave the better. 

[9.] The Church of Christ hath had in 
no one thing so many and so contrary occa- 
sions of dealing as about Judaism: some 
having thought the whole Jewish Law 
wicked and damnable in itself; some not 
condemning it as the former sort absolute- 
ly, have notwithstanding judged it either 
sooner necessary to be abrogated, or fur- 
ther unlawful to be observed than truth can 
bear ; some of scrupulous simplicity urging 
perpetual and universal observation of the 
Law of Moses necessary, as the Christian 
Jews at the first in the Apostles’ times; 
some as heretics, holding the same no less 
even after the contrary determination set 
down by consent of the Church at Jerusa- 
lem; finally some being herein resolute 
through mere infidelity, and with open pro- 
fessed enmity against Christ, as unbelieving 
Jews. 

To control slanderers of the Law and 
Prophets, such as Marcionites and Mani- 
chees were, the Church in her liturgies 
hath intermingled with readings out of the 
New Testament lessons taken out of the 
Law and Prophets; whereunto Tertullian 
alluding, saith of the Church of Christ 5, 
“Tt intermingleth with evangelical and 
“ apostolical writings the Law and the Pro- 
“phets; and from thence it drinketh in that 
“ faith, which with water it sealeth, clotheth 
“with the Spirit, nourisheth with the Eu- 
“charist, with martyrdom setteth forward.” 
They would have wondered in those times 
to hear, that any man being not a favourer. 
of heresy should term this by way of dis- 
dain, “mangling of the Gospels and Epis- 
Mes Ge 

[10.] They which honour the law as an 
image of the wisdom of God himself, are 
notwithstanding to know that the same had 
an end in Christ. But what? Was the 
Law so abolished with Christ, that after his 
ascension the office of Priests became im- 
mediately wicked, and the very name hate- 


6 Tertull. de Prescript. advers. Heret. [c. 36. 
“ Unum Deum novit Creatorem universitatis, et 
“ Christum Jesum ex Virgine Maria Filium Dei 
“ Creatoris, et carnis resurrectionem: legem et pro- 
“ phetas cum evangelicis et apostolicis literis mis- 
“cet, et inde potat fidem: eam aqua signat, Sanc- 
“to Spiritu vestit, eucharistia pascit, martyrio ex- _ 
«ὁ hortatur.”] q 

7T.C. lib. iii. p.171. “ What an abusing also 
“is it to affirm the mangling of the Gospels and 
« Epistles to have been brought into the Church by 
“ godly and learned men !” 


Ch. xi. 11, 12.] 


as importing the exercise of an ungodly 
function®? No, aslongas the glory of the 
Temple continued, and till the time of that 
final desolation was accomplished, the very 
Christian Jews did continue with their sac- 
rifices and other parts of legal service. 
That very Law therefore which our Savi- 
our was to abolish, did not so soon become 
unlawful to be observed as some imagine ; 


Judaizers: Cautions by Councils against them. 


£75 


the council of Laodicea’, “ The festival pres- 
“ents which Jews or heretics use to send 
“must not be received, nor holidays solem- 
“nized in their company.” Again, “from 
“the Jews men ought not to receive their 
“ unleavened, nor to communicate with their 
“jmpieties.” Which council was afterwards 
indeed confirmed by the sixth general coun- 
cil. But what was the true sense or mean- 


Nor was it afterwards unlawful so far, that | ing both of the one and the other? Were 


the very name of Altar, of Priest, of Sacri- 
fice itself, should be banished out of the 
world. For though God do now hate sac- 
rifice, whether it be heathenish or Jewish, 
so that we cannot have the same things 
which they had but with impiety; yet un- 
less there be some greater let than the only 
evacuation of the Law of Moses, the names 
‘themselves may (I hope) be retained with- 
out sin, in respect of that proportion which 
things established by our Saviour have unto 
them which by himare abrogated. Andso 
throughout all the writings of the ancient 
Fathers we see that the words which were 
do continue; the only difference is, that 
whereas before they had a literal, they now 
have a metaphorical use, and are as so 
many notes ὁ remembrance unto us, that 
what they did signify in the letter is accom- 
ees in the truth. And as no man can 
eprive the Church of this liberty, to use 
names whereunto the Law was accustomed, 
so neither are we generally forbidden the 
use of things which the Law hath; though 
it neither command us any particular rite, 
as it did the Jews a number, and the 
weightiest which it did command them are 
unto us in the Gospel prohibited. 

[11.7: Touching such as through sim- 
plicity of error did urge universal and per- 
petual observation of the Law of Moses at 
the first, we have spoken already. Against 
Jewish heretics and false apostles teaching 
afterwards the selfsame, St. Paul in every 
epistle commonly either disputeth or giveth 
warning. Jews that were zealous for the 
Law, but withal infidels in respect of Chris- 
tianity, and to the name of Jesus Christ 
most spitefal enemies, did while they flour- 
ished no less persecute the Church than 
heathens. After their estate was over- 
thrown, they were not that way so much 
to be feared. Hovwbeit, because they had 
their synagogues in every famous city al- 
most throughout the world, and by that 
means great opportunity to withdraw from 
the Christian faith, which to do they spared 
no labour; this gave the church occasion 
to make sundry laws against them. As in 


8 T. Ὁ. lib. i. p. 216. “ Secing that the office and 
* function of priests was after our Saviour Christ’s 
“ascension naught and ungodly ; the name where- 
“ by they were called, which did exercise that un- 
μὰ function, cannot be otherwise taken than 
“tn the evil part?’ 


Christians here forbidden to communicate 
in unleavened bread because the Jews did 
so being enemies of the Church!°? He 
which attentively shall weigh the words 
will suspect, that they rather forbid com- 
munion with Jews, than imitation of them: 
much more, if with these two decrees be 
compared a third in the council of Constan- 
tinople, “ Let no man either of the clergy 
“or laity eat the unleavened of the Jews, 
“nor enter into any familiarity with them, 
“nor send for them in sickness, nor take 
“physic at their hands, nor as much as go 
“into the bath with them. If any do other- 
“wise being a clergyman, let him be de- 
“nosed ; if being a lay person, let excom- 
“munication be his punishment !!.” 

[12.] If these canons were any argument, 
that they which made them did utterly con- 
demn similitude between the Christians 
and Jews in things indifferent appertaining 
unto religion, either because the Jews were 
enemies unto the Church, or else for that 
their ceremonies were abrogated; these 
reasons had been as strong and effectual 
against their keeping the feast of Easter on 
the same day the Jews kept theirs, and not 
according to the custom of the West church. 
For so they did from the first beginning till 
Constantine’s time. For in these two things 
the East and West churches did inter- 
changeably both confront the Jews and con- 
cur with them: the West church using un- 
leavened bread, as the Jews in their pass- 
over did, but differing from them in the day 
whereon they kept the feast of Easter; con- 
trariwise the East church celebrating the 
feast of Easter on the same day with the 
Jews, but not using the same kind of bread 


9Cone. Laod. Can. 37, 38. [ Non oportet a Ju- 
“ dwis vel hereticis feriatica, que mittuntur acci- 
“‘ pere nee cum cis dies agere festos. Non oportet 
“a Judwis azyma accipere, aut communicare im- 
“ pietatibus corum.” Cone. Reg. IL. 116.] T. C. 
“ib. i. p. 132. [163.] 

10T. C. lib. iii. p. 176 [* What can be in itself 
“more indifferent than these two, forbidden the 
“Christians for that they were used of the enemies 
“of the Church 1] 

τ Conc. Constantinop. vi. cap. 11. [Μηδεὶς τῶν ἐν 
ἱερατικῳ τάγματι ἣ λαϊκὸς τὰ παρὰ τῶν ᾿Ιουδαίων ἄζυ- 
μα ἐσθιέτω, ἢ τοιούτοις προσοικειούσθω, καὶ ἰατρείας 
παρ᾽ αὐτῶν λαμβανέτω, ἢ ἐν βαλανείῳ παντελῶς τούτοις 
συλλουέσθω. Εἰ δὲ τις τοῦτο πρᾶξαι ἐπιχείροτη, εἰ μὲν 
Ἐ ΕΝ εἴη, καθαιρείσθω. εἰ δὲ λαϊκὸς, ἀφοριζέσθω. Xvi. 

‘| 


e 


210 


which they did. Now if so be the East 
church in using leavened bread had done 
ill !?, either for that the Jews were enemies 
te the Church, or because Jewish ceremo- 
nies were abrogated; how should we think 
but that Victor the bishop of Rome (whom 
all judicious men do in that behalf disallow) 
did well to be so vehement and fierce in 
drawing them to the like dissimilitude for 
the feast of Kaster?18 Again, if the West 
churches had in either of those two respects 
affected dissimilitude with the Jews in the 
feast of Easter, what reason had they to 
draw the Eastern church herein,unto them, 
which reason did not enforce them to frame 
themselves unto it in the ceremony of lea- 
vened bread? Difference in rites should 
breed no controversy between one church 
and another; but if controversy be once 
bred, it must be ended. The feast of Eas- 
ter being therefore litigious in the days of 
Constantine, who honoured of all other 
churches most the church of Rome, which 
church was the mother from whose breasts 
he had drawn that food which gave him 
nourishment to eternal life ; sith agreement 
was necessary, and yet impossible unless 
the one part were yielded unto; his desire 
was that of the two the Eastern church 
should rather yield. And to this end he 
useth sundry persuasive speeches. 

When Stephen the Bishop of Rome go- 
ing about to shew what the Catholic Church 
should do, had alleged what the heretics 
themselves did, namely, that they received 
such as came unto them, and offered not to 
baptize them anew; St. Cyprian being of 
a contrary mind to him about the matter at 
that time in question, which was, ‘ Wheth- 
“er heretics converted ought to be rebap- 
“tized, yea or no?” answered the allega- 
tion of Pope Stephen with exceeding great 
stomach, saying, “ To this degree of wretch- 
“edness the church of God and Spouse of 
“Christ is now come, that her ways she 
“frameth to the example of heretics; that 
“to celebrate the Sacraments which heav- 
“enly instruction hath delivered, light itself 
“ doth borrow from darkness, and Christians 
“do that which Antichrists do !4.” 

Now albeit Constantine have done that 
to further a better cause, which Cyprian 


2[So it stands in the original edition, p.194. 
But it is most likely an oversight, the sense requir- 
ing “ not done ill,” or “ done’ well ;” which read- 
ing has been followed by all the editors except Mr. 
Hanbury. The correction appears to have been 
Spenser’s: at least it occurs in the reprint of his 
edition, 1622.] 

13 [Euseb. v. 24.] 

14 Cypr. ad Pomp. cont. Stephan. [Ep. 74. δ. 2. 
“« Ad hoc enim malorum deyoluta est Ecclesia Dei 
“ et sponsa Christi, ut hereticorum exempla secte- 
“tur, ut ad celebranda sacramenta ccelestis disci- 
“‘ pline lux de tenebris mutueter, et id faciant 
“ Christiani, quod Antichristi faciunt.”] 


®& 


Constantine’s Opinion about the Paschal Question. 


[Boox IV. 


did to countenance a worse, namely ‘he re- 
baptization of heretics, and have taken ad- 
vantage of the odicusness of the Jews, as 
Cyprian of heretics, because the Eastern 
church kept their feast of Easter always 
the fourteenth day of the month, as the 
Jews did, what day of the week soever it 
fell; or howsoever Constantine did take oc- 
casion in the handling of that cause to say, 
“Tt is unworthy to have any thing common 
“with that spiteful nation cf the Jews 15 :” 
shall every motive argument used in such 
kind of conferences be made a rule for oth- 
ers still to conclude the like by, concerning 
all things of like nature, when as probable 
inducements may lead them to the contra- 
ry? Let both this and other allegations 
suitable unto it cease to bark any longer 
idly against that truth, the course and pas- 
sage whereof it is not in them to hinder. 

XII. But the weightiest exception, and of 
all the most worthy to be respected, is 
against such kind of ceremo- 
nies, as have been so grossly 
and shamefully abused in the 
church of Rome, that where 
they remain they are scanda- 
lous, yea, they cannot choose 
but be stumbling blocks, and 
grievous causes of offence. 
Concerning this point therefore we are first 
to note, what properly it is to be scanda- 
lous or offensive ; secondly, what kind of 
ceremonies are such; and thirdly, when 
they are necessarily for remedy thereof to 
be taken away, and when not. 

[2.] The common conceit of the vulgar 
sort is, whensoever they see any thing 
which they mislike and are angry at, to 


Their excep- 
tion against 
such ceremo- 
nies as have 
been abused 
by the church | 
of Rome, and 
are said in that 
respect to be 
scandalous. 


15 Socrat. Ecclesiast. Hist. lib. v. ο. 22.“ Pleri- 
“que in Asia minore antiquitus 14 die mensis, 
“nulla ratione diei Sabbati habita, hoe festum ob- 
“ servarunt. Quod dum faciebant, cum aliis, qui 
“aliam rationem in eodem festo agendo sequeban- 
“tur, usque eo nequaquam dissenserunt, quoad 
“Victor episcopus Romanus, supra modum iracun- 
‘dia inflammatus, omnes in Asia qui erant τεσσα- 
“ ρεσκαιδεκάτηται appellati excommunicayenit. Ob 
“quod factum Irenus episcopus Lugduni in Vic- 
“ torem per epistolam graviter invectus est.” Euseb. 
de Vita Constant. lib. ii. cap. 18. “ Quid pres- 
“ tabilius, quidve augustius esse poterat, quam ut 
“hoc festum, per quod spem immortalitatis nobis 
“ ostentatam habemus, uno modo et ratione apud 
“omnes integre sincereque observaretur? Ac pri- | 
“mum omnium indignum plane videbatur, ut τὶ- 
“tum et consuetudinem imitantes.Judeorum (qui, 
“ quoniam suas ipsorum manus immani scelere pol- ὦ 
«ὁ Juerunt, merito, ut scelestos decet, c#co animo- 


“rum errore tenentur irretiti) istud festum sanctis- | 


“simum ageremus. In nostra enim situm est po- 
“ testate, ut, illorum more rejecto, veriore ac magis 
“ sincero instituto (quod quidem usque a prima — 
“‘passionis die hactenus recoluimus) hujus festi 
“celebrationem ad posterorum seculorum memo- 
“riam propagemus. Nihil igitur sit nobis cum 
“ Judeorum turba, omnium odiosa maxime.” 


Ch. xii. 3, 4.] Complaint of Scandal. 

think that every such thing is scandalous, 
and that themselves in this case are the 
men concerning whom our Saviour spake 
in so fearful manner, saying, “ whosoever 
“shall scandalize or offend any one of these 


little ones which believe in me” 15 (that is, 


as they construe «it, whosoever shall anger 
the meanest and simplest artisan which 
earrieth a good mind, by notremoving out 
of the Church such rites and ceremonies as 
‘displease him), “better he were drowned 
in the bottom of the sea.” But hard were 
the case of the Church of Christ, if this 
were to scandalize. Men are scandalized 
when they are moved, led, and provoked 
unto sin. At good things evil men may 
take occasion to do evil; and so Christ him- 
self was a rock of offence in Israel !", they 
taking occasion at his poor estate and at 
the ignominy of his cross, to think him un- 
worthy the name of that great and 
glorious Messias, whom the Prophets de- 
scribe in such ample and stately terms. 
But that which we therefore term offensive 
because it inviteth men to offend, and by a 
dumb kind of provocation encourageth, 
moveth, or any way leadeth unto sin, must 
of necessity be acknowledged actively scan- 
dalous. 

Now some things are so even by their 
very essence and nature, so that whereso- 
ever they are found they are not neither 
can be without this force of provocatian un- 
to evil; of which kind all examples of sin 
and wickedness are. Thus David was 
scandalous in that bloody act whereby he 
caused the enemies of God to be blasphe- 
mous'!§: thus the whole state of Israel 
scandalous, when their public disorders 
caused the name of God to be ill-spoken of 
amongst the nations'®. It is of this kind 
that Tertullian meaneth: “Offence or scan- 

“dal, if I be not deceived (saith he), is, 
“when the example not of a good but of an 
“evil thing doth set men forward unto sin. 
* Good things can scandalize none save only 
“evil minds:” good things have no scan- 
dalizing nature in them. 

[3.1 Yet that which is of its own nature 
either good or at least not evil, may by 
some accident become scandalous at certain 
times and in certain places and to certain 
men; the open use thereof nevertheless 
being otherwise without danger. The very 
nature of some rites and ceremonies there- 
fore is scandalous, as it was in a number of 
those which the Manichees did use, and is 
in all such as the law of God doth forbid. 


16 Matt. xviii. 6. 

171 Pet. i. 8 

18 2 Sam. xii. 14. ν 

19 Rom. ii. 24; Ezek. xxxvi. 20; Tertull. Jib. de 
Virgin. Veland. [c. 3. “Scandalum, nisi fallor, 
“non bone rei sed male exemplum est, edificans 
“ad delictum. Bone res neminem scandalizant, 
“nisi malam mentem.”} 


What Scandal properly is. 


277 


Some are offensive only through the agree- 
ment of men to use them unto evil, and not 
else ; as the most of those things indifferent 
which the heathens did to the service of 
their false gods, which another, in heart 
condemning their idolatry, could not do 
with them in show and token of approba- 
tion without being guilty of scandal given. 
Ceremonies of this kind are either devised 
at the first unto evil, as the Eunomian here- 
tics in dishonour of the blessed Trinity 
brought in the laying on of water but once”, 
to cross the custom of the church which in 
baptism did it thrice; or else having had a 
profitable use they are afterwards interpre- 
ted and wrested to the contrary, as those 
heretics which held the Trinity to be three 
distinct not persons but natures, abused the 
ceremony of three times laying on water in 
baptism unto the strengthening of their 
heresy. The element of water is in bap- 
tism necessary ; once to lay it on or twice 
is indifferent. For which cause Gregory 
making mention thereof saith??, “'To dive 
“ an infant either thrice or but once in bap- 
“tism, can be no way a thing reprovable ; 
“ seeing that both in three times washing the 
“ Trinity of persons, and in one the Unity 
“of the Godhead may be signified.” So 
that of these two ceremonies neither being 
hurtful in itself; both may serve unto good 
purpose; yet one was devised, and the 
other converted, unto evil. 

[4.] Now whereas in the church of Rome 
certain ceremonies are said to have been 
shamefully abused unto evil, as the cere- 
mony of crossing at baptism, of kneeling at 
the eucharist, of using wafer-cakes, and such 
like } the question is, whether for remedy 
of that evil wherein suchceremonies have 


20 [Sozom.yi. 26. φασὶ δέ τινες, πρῶτον τοῦτον Εἰὐ- 
νόμιον τολμῆσαι εἰσηγήσασθαι, ἐν μίᾳ καταδύσει χρῆναι 
ἐπιτελεῖν τὴν θείαν βάπτισιν, καὶ παραχαράξαι τὴν ἀπὸ 
τῶν ᾿Αποστύλων εἰδέτι νῦν ἐν πᾶσι φυλαττομένην παρά- 
δοσιν. 

21(Concil. Tolet. iv. Can. 6, t. v. p. 1706. 
“‘Propter vitandum schismatis scandalum, vel 
“ heretic! dogmatis usum, simplam teneamus bap- 
“tismi mersionem ; ne videantur apud nos, qui 
“tertio mergunt, hereticorum approbare assertio- 
“nem dum sequuntur et morem.”] 

2% Epist. ad Leandrum Hisp. [lib. 1. ep. 43. 
“De trina vero mersione baptismatis nil respon- 
“deri verius potest quam ipsi sensistis: quia in 
“una fide nihil officit ecclesiee consuetudo diversa. 
« Nos autem quod tertio mergimus, triduane se- 
* pulture sacramenta signamus, ut dum tertio in- 
* fans ab aquis educitur, resurrectio triduani tem- 
“poris exprimatur. Quod si quis forte etiam pro 
“ summe ‘Trinitatis veneratione estimet fieri, ne- 
*‘que ad hoc aliquid obsistit, baptizandum semel 
‘in aquis mergere: quia dum in tribus subsisten- 
“tis una substantia est, reprehensibile esse nulla- 
“tenus potest, infantem in baptismate vel ter vel 
*semel mergere: quando et in tribus mersioni- 
“ bus personarum Trinitas, et in una potest divini- 
 tatis singalaritas designari.” IJ. 532.] 


Ρὰ 


278 


been scandalous, and perhaps may be still 
unto some even amongst ourselves, whom 
the presence and sight of them may con- 
firm in that former error whereto they served 
in times past, they are of necessity to be 
removed. Are these, or any other ceremo- 
nies we have common with the church of 
Rome, scandalous and wicked in their very 
nature? This no man objecteth. Are any 
such as have been polluted from their very 
birth, and instituted even at the first unto 
that thing which isevil? That which hath 
been ordained impiously at the first, may 
wear out that impiety in tract of time ; and 
then what doth let but that the use thereof 
may stand without offence? The names of 
our months and of our days we are not igno- 
rant from whence they came, and with what 
dishonour unto God they are said to have 
been devised at the first 33, What could be 
spoken against any thing more effectual to 
stir hatred, than that which sometime the 
ancient Fathers in this case speak? Yet 
those very names are at this day in use 
throughout Christendom without hurt or 
scandaltoany. Clearand manifest itis, that 
things devised by heretics, yea, devised of 
a very heretical purpose even against re- 
ligion, and at their first devising worthy to 
have been withstood, may in time grow 
meet to be kept; as that custom, the inven- 
tors whereof were the EKunomian heretics. 
So that customs once established and con- 
firmed by long use, being presently with- 
out harm, are not in regard of their cor- 
rupt original to be held scandalous. 

5.1 But concerning those our ceremo- 
nies which they reckon for most popish, 
they are not able to avouch, that any of 
them was otherwise instituted than unto 
good, yea, so used at the first. It follow- 
eth then that they allare such, as having 
served to good purpose, were afterwards 
converted unto the contrary. And sith itis 
not so much as objected against us, that we 
retain together with them the evil where- 
with they have been infected in the church 
of Rome, I would demand who they are 
whom we scandalize, by using harmless 


23 [Euseb. Emis.] Hom. xi. de Pasch. [p. 566. 
par. 1. t. v. Biblioth. Patr. Colon.] “ Idololatne 
« consuctudo in tantum homines occecaverat, ut 
“ Solis, Lune, Martis atque Mercuri, Jovis, Vene- 
“ris, Saturni, et diversis elementorum ac demo- 
“ num appellationibus dies vocitarent, et ]uci tene- 
« brarum nomen imponerent.” Beda de Ration. 
“ Temp. cap. 4. [6.] ‘ Octavus dies idem primus 
“ est, ad quem reditur, indeque [/. eoque] rursus 
«“ hebdomada inchoatur [/. semper orditur.] His 
“nomina a planetis Gentilitas indidit, habere se 
« eredens a Sole spiritum, a Luna corpus, a Marte 
“ sanguinem, a Mercurio ingenium et linguam, a 
* Jove temperantiam, a Venere voluptatem, a Sat- 
“uo tarditatem.” Isid. Hisp. lib. ν. Etymol. 
cap. 30. [p. 938, ed. Gothofred} “Dies dicti a 
“diis, quorum nomina Romani quibusdam sideri- 
* bus sacraverunt.” 


None really offended by our Ceremonies. 


[Boox IV. 


things unto that good end for which they 
were first instituted. Amongst ourselves 
that agree in the approbation of this kind of 
good use, no man will say that one of us is 
offensive and scandalous unto another. 
As for the favourers of the church of Rome, 
they know how far we herein differ and dis- 
sent from them; which thing neither we 
conceal, and they by their public writings 
also profess daily how much it grieveth 
them; so that of them there will not many 
rise up against us, as witnesses unto the in- 
dictment of scandal, whereby we might be 
condemned and cast, as having strengthen- 
ed them in that evil wherewith they pollute 
themselves in the use of the same ceremo- 
nies. And concerning such as withstand 
the church of England herein, and hate it 
because it doth not sufficiently seem to hate 
Rome ; they (I hope) are far enough from 
being by this mean drawn to any kind of 
popish error. The multitude therefore of 
them, unto whom we are scandalous through 
the use of abused ceremonies, is not so ap- 
parent, that it can justly be said in general 
of any one sort of men or other, we cause 
them to offend. Ifit be so, that now or 
then some feware espied, who having been 
accustomed heretofore to the rites and cer- 
emonies of the church of Rome, are not so 
scoured of their former rust as to forsake 
their ancient persuasion which they have 
had, howsoever they frame themselves to 
outward obedience of laws and orders: be- 
cause such may misconstrue the meaning 
of our ceremonies, and so take them as 
though they were in every sort the same 
they have been, shall this be thought a rea- 
son sufficient whereon to conclude that some 
law must necessarily be made to abolish all 
such ceremonies ? 

[6.] They answer, that there is no law 
of God which doth bind us to retain them. 
And St. Paul’s rule is, that in those things 
from which without hurt we may lawfully 
abstain, we should frame the usage of our 
liberty with regard to the weakness and 
imbecility of our brethren. Wherefore unto 
them which stood upon their own defence 
saying, “ All things are lawful unto me ;” 
he replieth, “but all things are not expedi- 
“ent?” in regard of others. “ All things 
“are clean, all meats are lawful; but evil 
“unto that man that eateth offensively. If 
“for thy meat’s sake thy brother be grieved, 
“thou walkest no longer according to 
“charity. Destroy not him with thy meat 
“for whom Christ died. Dissolve not for 
“food’s sake the work of God *4. We that 
“are strong must bear the imbecility of the 
“impotent, and not please ourselves 35.) It 
was a weakness in the Christian Jews, and 
a maim of judgment in them, that they 


23 1 Cor. vi. 12. 24 (Rom. xiv. 20, 15, 20.] 
25 [Rom. xv. 1.] 


Ch. xii. 7, 8. 


thought the Gentiles polluted by the eating 
of those meats which themselves were afraid 
to touch for fear of transgressing the law of 
Moses; yea, hereat their hearts did so much 
rise, that the Apostle had just cause to fear, 
lest they would rather forsake Christianity 
than endure any fellowship with such as 
made no conscience of that which was unto 
them abominable. And for this cause men- 
tion is made of destroying the weak by 
meats, and of dissolving the work of God *, 
which was his Church, a part of the living 
stones whereof were believing Jews. Now 
those weak brethren before-mentioned are 
said to be as the Jews were, and our cere- 
monies which have been abused in the 
church of Rome to be as the scandalous 
meats, from which the Gentiles are exhort- 
ed to abstain in the presence of Jews, for 
fear of averting them from Christian faith. 
Therefore, as charity did bind them to re- 
frain from that for their brethren’s sake, 
which otherwise was lawful enough for 
them; soit bindeth us for our brethren’s 
sake likewise to abolish such ceremonies, 
although we might lawfully else retain 
them. 

[7.] But between these two cases there 
are great odds. For neither are our weak 
brethren as the Jews, nor the ceremonies 
which we use as the meats which the Gen- 
tiles used. The Jews were known to be 
generally weak in that respect; whereas 
contrariwise the imbecility of ours is not 
common unto so many, that we can take 
any such certain notice of them. It isa 
chance if here and there some one be found; 
and therefore seeing we may presume men 
commonly otherwise, there is no necessity 
that our practice should frame itself by that 
which the Apostle doth prescribe to the 
Gentiles. 

Again, their use of meats was not like 
unto our of ceremonies, that being a matter 
of private action in common life, where ev- 
ery man was free to order that which him- 
self did; but this a public constitution for 
the ordering of the Church: and we are 
not to look that the Church should change 
her public laws and ordinances, made ac- 
cording to that which is judged ordinarily 
and commonly fittest for the whole, although 
it chance that for some particular men 
the same be found inconvenient?’; es- 
pecially when there may be other remedy 
also against the sores of particular inconve- 
niences. In this case therefore where any 

rivate harm doth grow, we are not to re- 
ject instruction, as being an unmeet plaister 
to apply unto it; neither can we say, that 
he which appointeth teachers for physicians 


2% Rom. xiv; xv. 1. 

27 Vide Harmenop. {[Harmenopuli Promptuarium 
Juris.] lib. i. tit. 1. sect. 28, [παραβαίνουσι γὰρ of vo- 
μοθέται τὸ ἅπαξ τὸ dis yevopévov. p. 20. ed. Gothofr.] 


Scandal may be corrected by Preaching. 


279 


in this kind of evil, is “ As if a man would 
“set one to watch a child all day Jong lest 
“he should hurt himself with a knife; 
“whereas by taking away the knife from 
“him, the danger is avoided, and the ser- 
“vice of the man better employed?.” For 
a knife may be taken away from a child, 
without depriving them of the benefit there- 
of which have years and discretion to use 
it. But the ceremonies which children do 
abuse if we remove quite and clean, as it is 
by some required that we should. then are 
they not taken from children only, but from 
others also; which is as though because 
children may perhaps hurt themselves with 
knives, we should conclude, that therefore 
the use of knives is to be taken quite and 
clean even from men also. 

[8.] Those particular ceremonies, which 
they pretend to be so scandalous, we shall 
in the next Book have occasion more tho- 
roughly to sift, where other things also tra- 
duced in the public duties of the Church 
whereunto each of these appertaineth, are 
together with these to be touched, and such 
reasons to be examined as have at any 
time been brought either against the one 
or the other. Inthe meanwhile against the 
conveniency of curing such evils by instruc- 
tion, strange it is that they should object 
the multitude of other necessary matters, 
wherein preachers may better bestow their 
time, than in giving men warning not to 
abuse ceremonies®®: a wonder it is, that 
they should object this, which have so 
many years together troubled the Church 
with quarrels concerning these things, and 
are even to this very hour so earnest in 
them, that if they write or speak publicly 
but five words, one of them is lightly about 
the dangerous estate of the church of Eng- 
land in respect of abused ceremonies. How 
much happier had it been for this whole 
Church, if they which have raised conten- 
tion therein about the abuse of rites and 
ceremonies, had considered in due time that 
there is indeed store of matters fitter and 
better a great deal for teachers to spend 
time and labour in! It is through their im- 
portunate and vehement asseverations, 
more than through any such experience 
which we have had of our own, that we are 


23'T. Ὁ. lib. iii. p. 178. [156.] 

29'T. C. lib. ili. p. 177.“ It is not so convenient 
“that the minister, haying so many necessary 
“ points to bestow his time in, should be driven to 
“spend it in giving warning of not abusing them, 
“of which (although they were used to the best) 
“there is no profit.” [See also i. 56. ap. Whitg. 
Defence, 977. The words are, “ A counsell not so 
τς convenient, that the ministers and pastors, which 
‘have so many necessary points to bestow their 
“ time on, and to inform the people of, should be 
«driven to cut off their time appointed thereto, to 
“teach them not to abuse these things, which if 
«the use never so well, they ean gain nothing.”} 


280 


forced to think it possible for one or other 
now and then, at leastwise in the prime of 
the reformation of our church to have stum- 
bled at some kind of ceremony: wherein 
forasmuch as we are contented to take this 
upon their credit, and to think it may be; 
sith also they further pretend the same to 
be so dangerous a snare to their souls that 
are at any time taken therein; they must 
give our teachers leave for the saving of 
those souls (be they never so few) to inter- 
mingle sometime with other more necessa- 
ry things admonition concerning these not 
unnecessary. Wherein they should in rea- 
son more easily yield this leave, consider- 
ing that hereunto we shall not need to use 
the hundredth part of that time, which them- 
selves think very needful to bestow in mak- 
ing most bitter invectives against the cere- 
monies of the Church. 

XII. But to come to the last point of all; 
the church of England is grievously charged 
with forgetfulness of her duty, 
which duty had been to frame 
herself unto the pattern of 
their example that went before 
her in the work of reformation. 
80 ῸΣ “as the churches of 
“Christ ought to be most un- 
“like the synagogue of Anti- 
“christ in their indifferent ce- 
“remonies; so they ought to 
“be most like one unto another, and for 
“preservation of unity to have as much as 
“possible may be all the same ceremonies. 
“And therefore St. Paul, to establish this 
“order in the church of Corinth, that they 
“should make their gatherings for the poor 
“upon the first day of the sabbath, (which 
“is our Sunday,) allegeth this for a rea- 
“son 1, That he had so ordained in other 
“churches.” Again, “As children of one 
“father and servants of one family, so all 
“ churches should not only have one diet in 
“that they have one word, but also wear as 
“it were one livery ii using the same cere- 
“monies.” Thirdly, “This rule did the 
“oreat council of Nice follow 32, when it 
“ordained, that where certain at the feast 
“of Pentecost did pray kneeling, they 
“should pray standing: the reason whereof 
“is added, which is, that one custom ought 
“to be kept throughout all churches. It is 
“ true that the diversity of ceremonies ought 
“not to cause the churches to dissent one 
“with another; but yet it maketh most to 
“the avoiding of dissension, that there be 
“amongst them an unity not only in doc- 
“trine, but also in ceremonies. And there- 


30'T. C. lib. ip. 133. [104.] 

31 1 Cor. xvi. 1. 

32 Can. 20. 
is hore cited doth provide against kneeling at 
prayer on Sundays, or for fifty days after Easter 


on any day, and not at the feast of Pentecost only. 
[ul. 202, 226 ; iv. 450.] 


Our ceremo- 
nies excepted 
against, for that 
some churches 
reformed be- 
fore ours have 
cast out those 
things, Which 
we noiwith- 
standing their 
example to the 
contrary do 
retain still. 


Whether we should defer to Foreign Churches. 


The canon of that council which | 


[Boox IV. 


“fore our form of service is to be amended, 
“not only for that it cometh too near that 
“of the Papists, but also because it is so 
“ different from that of the reformed church- 
“es 33” Being asked 3: to what churches 
ours should conform itself, and why other 
reformed churches should not as weli frame 
themselves to ours; their answer is, “ that 
“if there be any ceremonies which we have 
“better than others, they ought to frame 
“themselves to us; if they have better than 
“we, then we ought to frame ourselves to 
“them; if the ceremonies be alike commo- 
“dious, the later churches should conform 
“themselves to the first, as the younger 
“daughter to the elder. For as St. Paul 
“in the members, where all other things are 
“equal, noteth it for a mark of honour 
“above the rest, that one is called before 
“another to the Gospel**; so is it for the 
“same cause amongst the churches. And 
“jin this respect he pincheth the Corinths 85, 
“that not being the first which received the 
“ Gospel, yet they would have their several 
“manners from other churches. Moreover, 
“where the ceremonies are alike commo- 
“dious, the fewer ought to conform them- 
“selves unto the more. Forasmuch there- 
“fore as all the churches” (so far as they 
know which plead after this manner) “ of 
“our confession in doctrine agree in the 
“abrogation of divers things which we re- 
“tain, our church ought either to shew that 
“they have done evil, or else she is found 
“to be in fault that doth not conform her- 
“self in that, which she cannot deny to be 
“well abrogated 37.” . 

[2.] In this axiom, that preservation of 
peace and unity amongst Christian church- 
es should be by all good means procured, 
we join most willingly and gladly with 
them. Neither deny we but that to the 
avoiding of dissension it availeth much that 
there be amongst them an unity as well in 
ceremonies as in doctrine. The only doubt 
is about the manner of their unity; how far 
churches are bound to be uniform in their 
ceremonies, and what way they ought to 
take for that purpose. 

[3.1 Touching the one, the rule which 
they have set down is, that in ceremonies 
indifferent, all churches ought to be one of 
them unto another as like as possibly 38 they 
may be. Which possibly we cannot other- 
wise construe, than that it doth require 
them to be even as like as they may be 
without breaking any positive ordinance of 
God. For the ceremonies whereof we 
speak, being matter of positive law, they 
are indifferent, if God have neither himself 
commanded nor forbidden them, but left 
them unto the Church’s discretion. So that 


83 T. C. lib. i. p. 182, 183. 861 Cor. xiv. 36. 
31 [By Whitgift, Def. 481.] 31 {'T. C. iii. 183.] 
85 Rom. xvi 5, 7. 88 (T C. i. 104. 


_example, as to be otherwise framed than 


. dilatatur, Ecclesie ...etiamsi ipsa fidei unitas 


Ch. xiii. 4,5.] Difference of Rites owned 
if as great uniformity be required as is pos- 
sible in these things; seeing that the law 
of God forbiddeth not any one of them, it 
followeth that from the greatest unto the 
least they must be in every Christian 
church the same, except mere impossibility 
of so having it be the hinderance. To us 
this opinion seemeth over extreme and vio- 
lent: we rather incline to think it a just and 
reasonable cause for any church, the state 
whereof is free and independent, if in these 
things it differ from other churches, only for 
that it doth not judge it so fit and expedient 
to be framed therein by the pattern of their 


they. That of Gregory unto Leander is a 
charitable speech and a peaceable **; “In 
“una fide nil officit ecclesie sanctze consue- 
“tudo diversa:” “ Where the faith of the 
“holy Church is one, a difference in cus- 
“toms of the Church doth no harm 3." 
That of St. Augustine to Casulanus is 
somewhat more particular, and toucheth 
what kind of ceremoniés they are, wherein 
one church may vary from the example of 
another without hurt: “Let the faith of the 
“whole Church, how wide soever it have 
“ spread itself, be always one, although the 
“unity of belief be famous for variety of 
“ certain ordinances, whereby that which is 
“rightly believed suffereth no kind of let or 
“impediment #!.” Calvin goeth further, 
“ As concerning rites in particular, let the 
* sentence of Augustine take place #, which 
“leaveth it free unto all churches to receive 
“each their owncustom. Yea sometime it 
“profiteth and is expedient that there be 
“ difference, lest men should think that reli- 
“gion is tied to outward ceremonies. Al- 
“ ways provided that there be not any emu- 
“Jation, nor that churches delighted with 
“novelty affect to have that which others 
“have not 43.” 

[4.1 They which grant it true that the 
diversity of ceremonies in this kind ought 


39 Epist. lib. i. p. 41. 
40 Ep. 86. al. 36, c. 9. 
41 [Sit ergo una fides universe, que ubique 


“quibusdam diversis observationibus celebratur, 
τε quibus nullo modo quod in fide verum est impe- 
«ς ditur.” t. ii. 77. 

42 (Ep. 54. t. ii. 124] 

43 Respon. ad Med. [* Responsio ad _versipel- 
‘Jem quendam Mediatorem, qui pacificandi specie 
“rectum Evangeliit cursum in Gallia abrumpere 
* conatus est.’ “ Quantum ad titus particulares, 
“ὁ yigeat sane Angustini sententia ; ut singulis ec- 
“ clesiis liberum sit morem suum tenere; immo! 
“ interdum utile est, ne externis cerimoniis allige- ; 
“tur religio, aliquid esse varietatis: modo absit 
« smulatio, nec alii ab aliis novitate illecti diver- 
‘sum aliquid habere affectent.” Tract. Theol. p. ; 
414, Genev. 1597. The “versipellis Mediator” | 
was Cassander, who in 1561 published a tract | 
“De officio pii ac publice tranquillitatis vere | 
“ amantis viri in hoc religionis dissidio.”] 


to be no Plea for Schism. 281 
not to cause dissension in churches, must 
either acknowledge that they grant in effect 
nothing by these words; or if any thing be 
granted, there must as much be yielded 
unto, as we affirm against their former strict 
assertion. For if churches be urged by 
way of duty to take such ceremonies as they 
like not of, how can dissension be avoided? 
Will is say that there ought to be no dis- 
sension, because such as be urged ought to 
like of that whereunto they are urged? If 
they say this, they say just nothing. For 
how should any church like to be urged of 
duty, by such as have no authority or power 
over it, unto those things which being in- 
different it is not of duty bound unto them? 
Is it their meaning, that there ought to be 
no dissension, because, that which churches 
are not bound unto, no man ought by way 
of duty to urge upon them ; and if any man 
do, he standeth in the sight of both God 
and men most justly blameable, as a need- 
less disturber of the peace of God’s Church, 
and an author of dissension? In saying 
this, they both condemn their own practice, 
when they press the church of England 
with so strict a bond of duty in these things ; 
and they overthrow the ground of their 
practice, which is, that there ought to be 
in all kind of ceremonies uniformity, unless 
impossibility hinder it. 

[5.] For proof whereof it is not enough 
to allege what St. Paul did about the mat- 
ter of collections, or what noblemen do in 
the liveries of their servants, or what the 
council of Nice did for standing in time of 
prayer on certain days; because though St. 
Paul did will them of the church of Corinth #4 
evéry man to lay up somewhat by him upon 
the Sunday, and to reserve it in store, till 
himself did come thither to send it unto the 
church of Jerusalem for relief of the poor 
there; signifying withal, that he had taken 
the like order with the churches of Galatia ; 
yet the reason which he yieldeth of this or- 
der taken both in the one place and the 
other, sheweth the least part of his meaning 
to have been that whereunto his words are 
writhed. “Concerning collection for the 
“saints, (he meaneth them of Jerusalem,) 
“asIhave given order to the church of 
“Galatia, so likewise do ye,” saith the 
Apostle; “ that is, in every first of the week 
“let each of you lay aside by himself, and 
“ reserve according to that which God hath 
“blessed him with, that when I come col- 
“lections be not then to make; and that 
“when I am come, whom you shall choose, 
“them I may forthwith send away by let- 


44 T. C. lib. i. p. 133. [104] “ And therefore 
« St. Panl, to establish this order in the church of 
‘Corinth, that they should make their gatherings 
“for the poor upon the first day of the Sabbath, 
“ (which is our Sunday,) allegeth this for a reason, 
« That he had so ordained in other churches.” 


282 


“ters to carry your beneficence unto Jeru- 
“salem 45.” Out of which words to conclude 
the duty of uniformity throughout all 
churches in all manner of indifferent cere- 
monies will be very hard, and therefore best 
to give it over. 

[6.] But perhaps they are by so much 
ihe more joth to forsake this argument, for 
that it hath, though nothing else, yet the 
name of Scripture, to give it some kind of 
countenance more than the next of livery 
coats afforded them 456. For neither is it 
any man’s duty to clothe ail his children or 
all his servants with one weed, nor theirs to 
ciothe themselves so, if it were left to their 
own judgments, as these ceremonies are 
left of God to the judgment of the Church. 
And seeing churches are rather in this case 
like divers families than like divers servants 
of one family; because every church, the 
state whereof is independent upon any oth- 
er, hath authority to appoint orders for it- 
self in things indifferent: therefore of the 
twe we may rather infer, that as one family 
is not abridged of liberty to be clothed ia 
friar’s-grey for that another doth wear clay- 
colour, so neither are all churches bound to 
the selfsame indifferent ceremonies which it 
liketh sundry to use. 

[7.] As for that canon in the council of 
Nice, let them but read it and weigh it well. 
The ancient use of the Church throughout 
all Christendom was for fifty days after 
Easter, (which fifty days were called Pen- 
tecost, though most commonly the last day 
of them which is Whitsunday be so called,) 
in like sort on all the Sundays throughout 
the whole year their manner was to stand 
at prayer; whereupon their meetings unto 
that purpose on these days had the name 
of Stations given them ‘7.. Of which cus- 
tom Tertullian speaketh in this wise; “It 
“is not with us thought fit either to fast on 
“the Lord’s day, or to pray kneeling. 
“The same immunity from fasting and 
“kneeling we keep all the time which is 
“ between the feasts of Easter and Pente- 
“cost 4%.” This being therefore an order 
generally received in the Church; when 
some began to be singular and different 
from all others, and that in a ceremony 


45 1 Cor. xvi. 1. 

46 'T. C. lib. i. p. 133. [104.] “So that as children 
“of one father, and servants of one master, he 
“ will have all the churches not only have one diet 
“in that they have one word, but also wear as it 
“ were one livery in using the same ceremonies.” 

47 De Cor. Milit. ο. 3. “ [Die Dominico jejuninm 
“ nefas dicimus, vel de geniculis adorare. Eadem 
““immunitate a die pach in Pentecosten usque 
« oaudemus.” 

48 TC, lib. i. p. 133. [104.] “This rule did the 
“ great council of Nice follow, &c. Die Domini- 
* co et per omnem Pentecosten, nec de geniculis 
“‘adorare, et jejunium solvere, &c. De Coro. 
* Militis.” 


The twentieth Nicene Canon irrelevant. 


[Boox IV. 


which was then judged very convenient for 
the whole church even by the whole, those 
few excepted which break out of the com- 
mon pale: the council of Nice thought good 
to enclose them again with the rest, by a 
law made in this sort: “ Because there are 
“ certain which will needs kneel at the time 
“ of prayer on the Lord’s-day, and in the 
“ fifty days after Easter; the holy synod 
“ judging it meet that a convenient custom 
“ be observed throughout all churches, hath 
“decreed that standing we make our 
“prayers to the Lord.” Whereby it 
plainly appeareth that in things indifferent, 
what the whole Church doth think conve- 
nient for the whole, the same if any part do 
wilfully violate, it may be reformed and in- 
railed again by that general authority — 
whereunto each particular is subject; and 
that the spirit of singularity in a few ought 
to give place unto public judgment: this doth 
clearly enough appear, but not that all 
Chistian churches are bound in every in- 
different ceremony to be uniform; because 
where the whole hath not tied the parts unto 
one and the same thing, they being.therein 
left each to their own choice, may either do 
as other do or else otherwise, without any 
breach of duty at all. 

[8.] Concerning those indifferent things, 
wherein it hath been heretofore thought 
good that all Christian churches should be 
uniform, the way which they now conceive 
to bring this to pass was then never thought 
on. For till now it hath been judged, that 
seeing the Law of God doth not prescribe 
all particular ceremonies which the Church 
of Christ may use; and in so great variety 
of them as may be found out, it iS not 
possible that the law of nature and reason 
should direct all churches unto the same 
things, each deliberating by itself what is 
most convenient; the way to establish the 
same things indifferent throughout them all 
must needs be the judgment of some judi- 
cial authority drawn into one only sen- 
tence, which may be a rule for every par- 
ticular to follow. And because such au- 
thority over all churches is too much to be 
eranted unto any one mortal man, there 
yet remaineth that which hath been always 
followed as the best, the safest, the most 
sincere and reasonable way; namely, the 
verdict of the whole church orderly taken, 
and set down in the assembly of some gen- 
eral council. But to maintain that all 
Christian churches ought for unity’s sake 
to be uniform in all ceremonies, and then to 
teach that the way of bringing this te pass 
raust be by mutual imitation, so that where 


49 Ἐπειδή τινές εἰσιν ἐν ry κυριακῃ γόνυ κλίνοντες, 
καὶ ἐν ταῖς τῆς Πεντηκυστῆς ἡμέραις" ὑπὲρ τοῦ πάντα ἐν 
πάση παροικίᾳ ὁμοίως παραφυλάττεσθαι, ἑστῶτας ἔδοξε 
tn ἁγίᾳ σύνοδω τὰς ἔυχας ἀποδίδοναι τῳ Θέῳ. Can. 


| 20. apt. Routh, Script. Eccles. Opuse. 367. ] 


Ch. xiii. 9, 10.] 


Mutual Imitation no Way to Uniformity. 


283 


we have better ceremonies than others they | mark of special honour, that Epenetus was 
shall be bound to follow us, and we them | the first man in all Achaia which did em- 
where theirs are better; how should we | brace the Christian faith 5°; after the same 


think it agreeeable and cozsonant unto rea- 
son? For sith in things of this nature there 
is such variety of particular inducements, 
whereby one church may be led to think 
that better which another church led by 
ether inducements judgeth-to be worse: 
(for example, the East church did think it 


sort he toucheth it alsc as a special pre- 
eminence of Junia and Andronicus, that in 
Christianity they were his ancients 53; the 
Corinthians he pinched with this demand, 
“ Hath the word of God gone out from you, 
“or hath it lighted on you alone 51 ?” 

But what of all this? If any man should 


better to keep Easter-day after the manner | think that alacrity and forwardness in good 
of the Jews, the West church better to do | things doth add nothing unto men’s com- 


otherwise; the Greek church judgeth is 
worse to use unleavened bread in the Eu- 
charist, the Latin church leavened; one 
church esteemeth it not so good to receive 
the Eucharist sitting as standing, another 
church not so good standing as sitting; 
there being on the one side probable mo- 
tives as well as on the other) unless they 
add somewhat else to define more certainly 
what ceremonies shal! stand for best, in 
such sort that all churches in the world 
shall know them to be the best, and so 
know them that there may not remain any 
question about this point, we are not a whit 
the nearer for that they have hitherte said. 

[9.1 They theaiselves, although resolved 
in their own judgments what ceremonies 
are best, yet foresecing that such as they 
are addicted unto be not all so clearly and 
so incomparably best, but others there are 
or may be at leastwise, when all things are 
well considered, as good, knew not which 
way smoothly to rid their hands οἵ this 
matter, without providing some more cer- 
tain rule tc be followed for establishment of 
uniformity in ceremonies, when there are 
divers kinds of equal goodness ; and there- 
fore in this case they say, that the later 
churches and the fewer should conform 
themselves unto the elder and the more®'. 


all the reformed churches (so far as they 
know), which are of our confession in doc- 
trine, have agreed already in ihe abroga- 
tion of divers things which we retain; our 
church ought either to shew that they have 
done evil, or else she is found to be in fault 
for not conforrning herself to those churches, 
in that which she cannot deny to be in 
them well abrogated. For the authority of 
the first churches (and those they account 
to be the first in this cause which were first 
reformed,) they bring the comparison of 
vounger daughters conforming themselves 
in attire fo the example of their elder sis- 
ters ; wherein there is Just as much strength 
of reason as in the livery-coats before men- 
tioned. St. Paul, they say, noteth it for a 


51 Τὶ, C. lib, iii. p. 183. “ If the ceremonies be 
“alike commodious, the latter churches should 
“conform themselves to the first,’ ἄς. And 
again, “ The fewer ought to conform themselves 
“unto the more.” 


' but copper. 


j of a law. 
Hereupon they conclude, that forasmuch as | 


mendation, the two former speeches of St. 
Paul might lead him to rejorm his judg- 
ment. In like sort, to take down the stomach 
of proud conceited men, that glory as 
though they were able to set all others to 
school, there can be nothing more fit than 
some such words as the Apostle’s third sen- 
tence doth contain ; wherein he teacheth the 
church of Corinth to know, that there was 
no such great odds between them and the 
rest of their brethren, that they should think 
themselves to be gold and the rest to be 
He therefore useth speech 
unto them to this effect: “ Men instructed 
“in the knowledge of Jesus Christ there 
“}oth were before you, and are besides 
“you in the world; ye neither are the foun- 
“tain from which first, nor yet the river 
“into which alone the word hath flowed.” 
But although as Epenetus was the first 
man in all Achaia, so Corinth had been the 
first church in the whole world, that re- 
ceived Christ; the Apostle doth not shew 
that in any kind of things indifferent what- 
soever this should have made their example 
a law unto all others. Indeed the example 
of sundry churches for approbation of one 
thing doth sway much ; but yet still as hav- 
ing the force of an example only, and not 
They are effectual to move any 
church, unless some greater thing do hin- 
der; but they bind none, no not though they 
be many, saving only when they are the 
major part of a general assembly. and then 
their voices being more in number must 
cversway their judgments who are fewer, 
because in such cases the greater half is 
the whole. But as they stand out single 
each of them by itself; their number can 
purchase them no such authority, that the 
rest of the churches being fewer should be 
therefore bound to follow them, and to re- 
linquish as good ceremonies as theirs for 
theirs. ° 

[10.] Whereas therefore it is concluded 
out of these so weak premises, that the re- 
taining of divers things in the church of 


‘England, which other refurmed churches 


have cast out, must needs argue that we do 
not well, unless we can shew that they have 


52 Rom. xvi. 5. 53 Rom. xvi. 7. 
541 Cor. xiv. 36. 


284 


done 11} 85: what needed this wrest to draw 
out from us an accusation of foreign church- 
es? It is not proved as yet that if they 
have done well our duty is to follow them, 
and to forsake our own course because it 
differeth from theirs, although indeed it be 
as well for us every way as theirs for them. 
And if the proofs alleged for confirmation 
hereof had been sound, yet seeing they lead 
no further than only to shew, that where 
we can have no better ceremonies theirs 
must be taken; as they cannot with mod- 
esty think themselves to have found out 
absolutely the best which the wit of men 
may devise, so liking their own somewhat 
better than other men’s, even because they 
are their own, they must in equity allow us 
to be like unto them in this affection ; which 
if they do, they ease us of that uncourteous 
burden, whereby we are charged either to 
condemn them or else to follow them. They 
grant we need not follow them, if our own 
ways already be better: and if our own be 
but equal, the law of common indulgence al- 
loweth us to think them at the least half a 
thought the better because they are our 
own; which we may very well do, and nev- 
er draw any indictment at all against theirs, 
but think commendably even of them also. 

XIV. To leave reformed churches there- 
fore and their actions for Him to judge of, 
in whose sight they are as they 
are; and our desire is that 
they may even in his sight be 
found such as we ought to en- 
deavour by all means that our 
own may likewise be; some- 
what we are enforced to speak 
by way of simple declaration concerning 
the proceedings of the church of England 
in these affairs, to the end that men whose 
minds are free from those partial construc- 
tions, whereby the only name of difference 
from some other churches is thought cause 
sufficient to condemn ours, may the better 
discern whether that we have done be rea- 
sonable, yea or no. The church of Eng- 
land being to alter her received laws con- 
cerning such orders, rites and ceremonies, 
as had been in former times an hinderance 
unto piety and religious service of God, was 
to enter into consideration first, that the 
change of laws, especially concerning mat- 
ter of religion, must be warily proceeded in. 
Laws, as all other things human, are many 
times full of imperfection; and that which 
is supposed behoveful unto men, proveth 
oftentimes most pernicious. The wisdom 
which is learned by, tract of time, findeth 
the laws that have been in former ages es- 
PP Ὁ TE Pet) , .. « - ἘΣΣΑΒΘΕΕΕΒΕ 


A declaration 
of the proceed- 
ings of the 
Church of Eng- 
land for estab- 
lishment of 
things as they 
are. 


55 T. C. lib. 11. p. 183. “ Our church ought 
“ either to shew that they have done evil, or else 
‘she is found to be in fault that doth not conform 
“ herself in that which she cannot deny to be well 
“ abrogated.” 


Rule of the English Reformation as to Ceremonies. 


[Boox IV. 


tablished, needful in later to be abrogated. 
Besides, that which sometime is expedient 
doth not always so continue: and the num- 
ber of needless laws unabolished doth weak- 
en the force of them that are necessary, 
But true withal it is, that alteration though 
it be from worse to better hath in it incon- 
veniences, and those weighty ; unless it be 
in such laws as have been made upon spe- 
cial occasions, which occasions ceasing, 
laws of that kind do abrogate themselves. 
But when we abrogate a law as being ill 
made, the whole cause for which it was 
made still remaining, do we not herein re- 
voke our very own deed, and upbraid our- 
selves with folly, yea, all that were makers 
of it with oversight and with error? Fur- 
ther, if it be a law which the custom and 
continual practice of many ages or years 
hath confirmed in the minds of men, to al- 
ter it must needs be troublesome and scan- 
dalous. It amazeth them, it causeth them 
to stand in doubt-whether any thing be in 
itself by nature either good or evil, and not 
all things rather such as men at this or that 
time agree to account of them, when they 
behold even those things disproved, disan- 
nulled, rejected, which use had made in a 
manner natural. What have we to induce 
men unto the willing obedience and obser- 
vation of laws, but the weight of so many 
men’s judgment as have with deliberate ad- 
vice assented thereunto ; the weight of that 
long experience, which the world hath had 
thereof with consent and good liking? 
So that to change any such law must needs 
with the common sort impair and weaken 
the force of those grounds, whereby all laws 
are made effectual. 

[2.1 Notwithstanding we do not deny al- 
teration of laws to be sometimes a thing 
necessary ; as when they are unnatural, or 
impious, or otherwise hurtful unto the pub- 
lic community of men, and against that good 
for which human societies were instituted. 
When the Apostles of our Lord and Sa- 
viour were ordained to alter the laws of 
heathenish religion received throughout the 
whole world, chosen I grant they were 
(Paul excepted) the rest ignorant, poor, 
simple, unschooled altogether and unletter- 
ed men; howbeit extraordinarily endued 
with ghostly wisdom from above before 
they ever undertook this enterprise; yea 
their authority confirmed by miracle, to 
the end it might plainly appear that they 
were the Lord’s ambassadors, unto whose 
sovereign power for all flesh to stoop, 
for all the kingdoms of the earth to yield 
themselves willingly conformable in what- 


soever should be required, it was their: 


duty. In this case therefore their opposi- 
tions in maintenance of public superstition 
against apostolic endeavours, as that they 
might not condemn the ways of their an- 
cient predecessors, that they must keep re- 


Ch. xiv. 3—5.] The English Reform gradual, some think, to excess. 


ligiones traditas, the rites which from age 
to age had descended, that the ceremonies 
of religion had Been ever accounted by so 
much holier as elder 58. these and the like 
allegations in this case were vain and friv- 
olous. 

Not to stay longer therefore in speech con- 
cerning this point, we will conclude, that as 
the change of such laws as have been spe- 
cified is necessary, so the evidence that they 
are such must be great. If we have nei- 
ther voice from heaven that so pronounceth 
of them; neither sentence of men grounded 
upon such manifest and clear proof, that 
they in whose hands it is to alter them may 
likewise infallibly even in heart and con- 
science judge them so: upon necessity to 
urge alteration is to trouble and disturb 
without necessity. As for arbitrary altera- 
tions, when laws in themselves not simply 
bad or unmeet are changed for better and 
more expedient ; if the benefit of that which 
is newly better devised be but small, sith 
the custom of easiness to alter and change 
is so evil, no doubt but to bear a tolerable 
sore is better than to venture on a danger- 
ous remedy. 

[3.] Which being generally thought uponas 
a matter that touched nearly their whole en- 
terprise, whereas change was notwithstand- 
ing concluded necessary, in regard of the 
great hurt which the Church did receive by 
a number of things then in use, whereupon 
a great deal of that which had been was 
now to be taken away and removed out of 
the Church ; yet sith there are divers ways 
of abrogating things established, they saw 
it best to cut off presently such things as 
might in that sort be extinguished without 
danger, leaving the rest to be abolished by 
disusage through tract of time. And as this 
was done for the manner of abrogation: so 
touching the stint or measure thereof, rites 
and ceremonies and other external things of 
like nature being hurtful unto the Church, 
either in respect of their quality or in regard 
of their number; in the former there could be 
no doubt or difficulty what should be done, 
their deliberation in the latter was more 
hard. And therefore inasmuch as they did re- 
solve to remove only such things of that kind 
as the Church might best spare, retaining the 
residue ; their whole counsel is in this point 
utterly condemned, as having either pro- 
ceeded from the blindness of those times, or 
from negligence, or from desire of honour 

-and glory, or’ from an erroneous opinion 
that such things might be tolerated for a 
while; or if it did proceed (as they which 


56 [Min. Felix. c. 5. p. 50. ed. Gronoy. “ Vene- 
“‘rabilius et melius, antistitem veritatis majorum 
“ excipere disciplinam : religiones traditas colere ; 
“ deos, quos a parentibus ante imbutus es timere 
«ὁ quam nosse familiarius, adorare ; nee de numini- 
“ bus ferre sententiam, sed prioribus eredere.” And 
see before, p. 137. not. 84.] 


285 


would seem most favourable are content to 
think it possible) from a purpose, “57 partly 
“the easilier to draw papists unto the Gos- 
“el” (by keeping so many orders still the 
same with theirs,) “and partiy to redeem 
“peace thereby, the breach whereof they 
“might fear would ensue upon more tho- 
“rough alteration ;” or howsoever it came 
to pass, the thing they did is judged evil. 
But such is the lot of all that deal in public 
affairs whether of church or commonwealth ; 
that which men list to surmise of their do- 
ings, be it good or ill, they must beforehand 
patiently arm their minds to endure. Where- 
fore to let go private surmises, whereby 
the thing in itself is not made either better 
or worse; if just and allowable reasons 
might lead them to do as they did, then are 
these censures all frustrate. 

[4.1 Touching ceremonies harmless 
therefore in themselves, and hurtful only in 
respect of number: was it amiss to decree, 
that those things which were least needful 
and newliest come should be the first that 
were taken away, as in the abrogating of a 
number of saints’ days, and of other the 
like customs, it appeareth they did; till af- 
terwards the Form of Common Prayer be- 
ing perfected, Articles of sound Religion 
and Discipline agreed upon, Catechisms 
framed for the needful instruction of youth, 
churches purged of things that indeed were 
burdensome to the people or to the simple 
offensive and scandalous, all was brought 
at the length unto that wherein now we 
stand? Or was it amiss, that having this 
way eased the Church as they thought of 
superfluity, they went not on till they had 
plucked up even those things also, which 
had taken a great deal stronger and deeper 
root; those things which to abrogate with- 
out, constraint of manifest harm thereby 
arising, had been to alter unnecessarily (in 
their judgments) the ancient received cus- 
tom of the whole Church, the universal 
practice of the people of God, and those 
very decrees of our fathers, which were not 
only set down by agreement of general 
councils, but had accordingly been put in 
ure and so continued in use till that very 
time present ? 

[5.] True it is, that neither councils nor 
customs, be they never so ancient and so 
general, can let the Church from taking 
away that thing which is hurtful to be re- 
tained. Where things have been instituted, 
which being convenient and good at the 
first, do afterwards in process of time wax 
otherwise ; we make no doubt but they may 
be altered, yea, though councils or customs 


57'T. C. lib. ii. p. 39. “It may well be, their 
“ purpose was by that temper of popish ceremonies 
“with the Gospel, partly the easilier to draw the 
“ papists to the Gospel, &c. partly to redeem peace 
“ thereby.” 


286 Wisdom of moderate Reform 
general have received them. And there- 
fore it is but a needless kind of opposition 
which they make who thus dispute, “If in 
“those things which are not expressed in 
“the Scripture, that is to be observed of 
“the Church, which is the custom of the 
“people of God and decree of our forefath- 
“ers; then how can these things at any 
“time be varied, which heretofore have 
“been once ordained in such sort®*?” 
Whereto we say, that things so ordained 
are to be kept, howbeit not necessarily any 
longer, than till there grow some urgent 
cause to ordain the contrary. For there is 
not any positive law of men, whether it be 
general or particular; received by formal 
express consent, as in councils, or by secret 
approbation, as in customs it cometh to 
pass; but the same may be taken away if 
occasion serve. Even as we all know, that 
many things generally kept heretofore are 
now in like sort generally unkept and abol- 
ished every where. 

[0.1 Notwithstanding till such things be 
abolished, what exception can there be ta- 
ken against the judgment of St. Augustine, 
who saith, “That of things harmless, what- 
“soever there is which the whole Church 
“doth observe throughout the world, to 
“argue for any man’s immunity from ob- 
“serving the same, it were a point of most 
“insolent madness ** ?” And surely odious 
it must needs have been for one Christian 
church to abolish that which all had re- 
ceived and held for the space of many ages, 
and that without any detriment unto reli- 
gion so manifest and so great, as might in 
the eyes of unpartial men appear sufficient 
to clear them from all blame of rash and in- 
considerate proceeding, if in fervour of zeal 
they had removed such things. Whereas 
contrariwise, so reasonable moderation 
herein used hath freed us from being de- 
servedly subject unto that bitter kind of 
obloquy, whereby“as the church of Rome 
doth under the colour of love towards those 
things which be harmless, maintain ex- 
tremely most hurtful corruptions; so we 

eradventure might be upbraided, that un- 

er colour of hatred towards those things 
that are corrupt, we are on the other side 
as extreme even against most harmless or- 
dinances. And as they are obstinate to 
retain that, which no man of any conscience 
is able well to defend; so we might be 
reckoned fierce and violent to tear away 
that, which if our own mouths did condemn, 
our consciences would storm and repine 
thereat. The Romans having banished 
Tarquinius the Proud, and taken a solemn 
oath that they never would permit any man 
more to reign, could not herewith content 
themselves, or think that tyranny was thor- 


58 T. C. lib. iti. p. 30. 
59 Aug. Epist. 118. [al. 54. c. 5. t. ii. 126.] 


in England. God's special [Boox IV. 
oughly extinguished, till they had driven 
one of their consuls to depart the city, 
against whom they found “not in the world 
what to object, saving only that his name 
was ‘Tarquin, and that the commonwealth 
could not seem to have recovered perfect 
freedom, as long as a man of so dangerous 
aname was left remaining®®. For the 
church of England to have done the like in 
casting out of papal tyranny and supersti- 
tion; to have shewed greater willingness 
of accepting the very ceremonies of the 
Turk*! Christ’s professed enemy, than of 
the most indifferent things which the church 
of Rome approveth; to have left not so 
much as the names which the church of 
Rome doth give unto things innocent; to 
have ejected whatsoever that Church doth 
make account of, be it never so harmless in 
itself, and of never so ancient continuance, 
without any other crime to charge it with 
than only that it hath been the hap thereof 
to be used by the church of Rome, and not 
to be commanded in the word of God: this 
kind of proceeding might haply have pleas- 
ed some few men, who having begun such 
a course themselves must needs be glad to 
see their example followed by us 55, But 
the Almighty which giveth wisdom and in- 
spireth with right understanding whomso- 
ever it pleaseth him, he foreseeing that 
which man’s wit had never been able to 
reach unto, namely, what tragedies the at- 
tempt of so extreme alteration would raise 
in some parts of the Christian world 58, did 
for the endless good of his Church (as we 
cannot choose but interpret it) use the bri- 
dle of his provident restraining hand, to stay 
those eager affections in some, and to settle 
their resolution upon a course more calm 
and moderate: lest as in other most ample 

and heretofore most flourishing dominions ~ 
it hath since fallen out, so likewise if in ours 
it had come to pass, that the adverse part 
being enraged, and betaking itself to such 
practices as men are commonly wont to 
embrace, when they behold things brought 
to desperate extremities, and no hope left 
to see any other end, than only the utter 


60 (Liv. ii. 2.] 

61 'T. C. lib. i. p. 131. “ For indeed it were more 
“safe for us to conform our indifferent ceremonies 
“to the Turks which are far off, than to the pa- 
‘pists which are so near.” 

62 Sarav. de divers. Ministr. Evang. Grad. in 
Prolog. ‘ Ejectis Tarquiniis Roma, Regis nomen 
“postea non tulere Romani, quasi cum nomine 
‘ejecta esset quam oderant tyrannis: qui tamen 
‘“‘postea plures tyrannidis formas perpessi sunt, 
“quam si Regis nomen et authoritatem retinuis- 
“sent. Non enim in regia potestate aut regis no- 
“ mine ulla inerat tyrannis, sed in Tarquinio. Sic 
“ dico tyrannidem, que Ecclesias Christi vastavit, 
“non fuisse in primatu Episcoporum et Archiepis- 
* coporum, sed in iis qui primatu abusi sunt.”] ὁ 

63 (France, Westphalia, Flanders, Scotland.} 


Ch. xiv. 7.] 


e; by this mean Christendom flaming in 
all parts of greatest importance at once, 
they all had wanted that comfort of mutual 
relief whereby they are now for the time 
sustained (and not the least by this our 
church which they so much impeach) till 
mutual combustions, bloodsheds, and wastes 
(because no other inducement will serve) 
may enforce them through very faintness, 
after the experience of so endless miseries, 
to enter on all sides at the length into some 
such consultation, as may tend to the best 
reestablishment of the whole Church of Je- 
sus Christ. To the singular good whereof 
it cannot but serve as a profitable direction 
to teach mén what is most likely to prove 
available, when they shall quietly consider 
the trial that hath been thus long had of 
both kinds of reformation ; as well this mod- 
erate kind which the church of England 
hath taken, as that other more extreme and 
rigorous which certain churches elsewhere 
have better liked. In the meanwhile it may 
be, that suspense of judgment and exercise 
of charity were safer and seemlier for 
Christian men, than the hot pursuit of these 
controversies, wherein they that are most 
fervent to dispute be not always the most 
able to determine. But who are on his side 
and who against him, our Lord in his good 
time shall reveal. 

[7.1 And sith thus far we have proceeded 
in opening the things that have been-done, 
let not the principal doers themselves be 
forgotten. When the ruins of the house of 
God (that house which consisting of reli- 
gious souls is most immediately the pre- 
cious temple of the Holy Ghost) were be- 
come, not in his sight alone, but in the eyes 
of the whole world so exceeding great, that 

very superstition began even to feel itself 
too far grown: the first that with us made 
way to repair the decays thereof by be- 
heading superstition, was King Henry the 
Eighth. The son and successor of which 
famous king as we know was Edward the 
Saint: in whom (for so by the event we 
may gather) it pleased God righteous and 
just to let England see what a blessing sin 
and iniquity would not suffer it to enjoy. 
Howbeit that which the wise man hath said 
concerning Enoch (whose days were though 
many in respect of ours, yet scarce as three 
to nine in comparison of theirs with whom 
he lived) the same to that admirable child 
most worthily may be applied, “ Though 
“he departed this world sgon, yet fulfilled 
“he much time δ. But what ensued ? 
That work which the one in such sort had 
begun, and the other so far proceeded in, 
was in short space so overthrown, as if al- 


64 Sap. iv. 13. 


Providence over England since the Reformation. 


287 


air and clean extinguishment of one! most it had never been: till such time as 
sl 


that God, whose property is to shew his 
mercies then greatest when they are near- 
est to be utterly despaired of, caused in the 
depth of discomfort and darkness a most 
glorious star ὅ5. to arise and on her head 
settled the crown, whom himself had kept 
as a lamb from the slaughter of those bloody 
times ; that the experience of his goodness in 
her own deliverance might cause her merci- 
ful disposition to take so much the more de- 
light in saving others, whom the like neces- 
sity should press. What in this behalf 
hath been done towards nations abroad the 
parts of Christendom most afflicted can best 
testify. That which especially concerneth 
ourselves, in the present matter we treat of, 
is the state of reformed religion, a thing at 
her coming to the crown even raised as it 
were by miracle from the dead; a thing 
which we so little hoped to see, that even 
they which beheld it done, scarcely believed 
their own senses at the first beholding. Yet 
being then brought to pass, thus many 
years it hath continued, standing by no 
other worldly mean but that one only hand 
which erected it; that hand which as no 
kind of imminent danger could cause at the 
first to withhold itself, so neither have the 
practices so many so bloody following since ° 
been ever able to make weary. Nor can 
we say in this case so justly, that Aaron 
and Hur, the ecclesiastical and civil states, 
have sustained the hand which did lift itself’ 
to heaven for them ®, as that heaven itself 
hath by this hand sustained them, no aid 
or help having thereunto been ministered 
for performance of the work of reformation, 
other than such kind of help or aid as the 
Angel in the Prophet Zachary speaketh of, 
saying, “ Neither by an army nor strength, 
“but by my Spirit, saith the Lord of Hosts ®7.” 
Which grace and favour of divine assist- 
ance having not in one thing or two shewed 
itself, nor for some few days or years ap- 
peared, but in such sort so long continued, 
our manifold sins and transgressions striv- 
ing to the contrary ; what can we less there- 
upon conclude, than that God would at 
leastwise by tract of time teach the world, 
that the thing which he blesseth, defendeth, 
keepeth so strangely, cannot choose but be 
ofhim? Wherefore, if any refuse to be- 
lieve us disputing for the verity of religion 
established, let them believe God himself 
thus miraculously working for it, and wish 
life even for ever and ever unto that glori- 
ous and sacred instrument whereby he 
worketh. 


65 [“ That bright Occidental Star, Queen Eliza- 
“beth of most happy memory.” Dedication to 
King James by the Translators of the Bible.] 

66 [Exod. xvii. 12.] 67 Zach. iv. 6. 


TO THE 
MOST REVEREND FATHER IN GOD, 
MY VERY GOOD LORD, 


THE LORD ARCHBISHOP OF CANTERBURY 


HIS GRACE, 


PRIMATE AND METROPOLITAN OF ALL ENGLAND. 


Most REVEREND IN CHRIST. 


Tue long-continued and more than ordinary favour! which hitherto your Grace hath 
been pleased to shew towards me may justly claim at my hands some thankful acknowl- 
edgment thereof. In which consideration, as also for that I embrace willingly the an- 
cient received course and conveniency of that discipline, which teacheth inferior degrees 
and orders in the Church of God to submit their writings to the same authority, from 
which their allowable dealings whatsoever in such affairs must receive approbation 3, I 
nothing fear but that your accustomed clemency will take in good worth the offer of 
these my simple and mean labours, bestowed for the necessary justification of laws here- 
tofore made questionable, because as 1 take it they were not perfectly understood. 

[3.1 For surely I cannot find any great cause of just complaint, that good laws have 
so much been wanting unto us. as we to them. To seek reformation of evil laws is a 
commendable endeavour ; but for us the more necessary is a speedy redress of ourselves. 
We have on all sides lost much of our first fervency towards God; and therefore con- 


cerning our own degenerated ways we have reason to exhort with St. Gregory 5, 
"Ὅπερ ἦμεν γενώμεθα, “ Let us return again unto that which we sometime were:” but touch- 


ing the exchange of laws in practice with laws in device, which they say are better 
for the state of the Church if they might take place, the farther we examine them the 
greater cause we find to conclude, μένωμεν ὅπερ ἐσμέν, “ although we continue the same we 
“are, the harm is not great.” These fervent reprehenders of things established by pub- 


1[See the Life of Hooker, p. 83.] “ might have judged of it, there wold haye bin no 
2[The following letter, preserved by Fulman, | “ falte funde then, yf it had bin extant. Yf it be 
ix. 214, furnishes an instance of this kind of defe- | “ your pleasure, I will dele with Mr. Mills, that he 
Tence, on the part of Hooker, towards Ecclesias- | “ may dele further with my L. of Canterb.” 
tical Authorities. The writer of this letter was a noted bookseller, 
“ΤῸ my lovinge friend Mr. Reynolds of Corpus | and is mentioned by Strype as Warden of the Sta- 
* Christi College in Oxford. Salut. in Chro. Your | tioners’ Company, in 1578, when he solicited Lord 
“copie was delyver into my L. of Cant. owne | Burghley for the enlargement of a person who had 
“hands the daye after I receyved it of you. | heen committed by Bishop Aylmer for printing the 
“ Sence that tyme it was demanded twyse at his Α dmonition to the Parliament ; (Life of Aylm. p. 
“hands, and deferred, upon more view, the third | 38.) and in 1591, when he seized certain books of 
“tyme I went myself and spake unto his G. his Broughton’s, (Whitg. II. 116.) In 1569, “ being 
“ answer was that he could not alew it, because « well minded towards godliness and true religion,” 
“of some glawnsinge at matters in this tyme | he took upon him the charge of printing a transla- 
“(those were the very speeches his G. used.) 1 tion of Hemingius’ Exposition of the Gospels. 
requested the copie agayne, and it was delyvered (Ann. I. ii. 304.) 
“me presentlye by hymself. I reserve itin my | ° Mr. Francis Mills, private secretary to Walsing- 
“hands untill I know sume _trustye messinger. | ham, Reynolds’s patron, was probably the person 
“No man shall see it, God willinge, thus I com- | mentioned in the postscript. See Strype, An. III. 
“mend you to God, who kepe you in helth to his | ;, 681. ἢ. 466, 471. iv. 223.] 
ἢ τς" London the 4th of December, 1584. 3 Greg. Naz. [Orat. xxxix. i 624. D. (speaking of 
Re it FOR, MYSSHOP. | the season of Epiphany.) Καιρὸς ἀναγεννήσεως: yev- 
“ Mr. Hoker wolde neds have it goe unto my L. | νηθῶμεν ἄνωθεν" καιρὸς ἀναπλάσεως" τὸν πρῶτον ᾿Α δὰμ 
“of Cant. otherwyse I was in mynde for to doe it | ἀναλάβωμεν" μὴ μείνωμεν ὅπερ ἔσμεν, ἀλλ᾽ ὅπερ ἦμεν 
‘first, which I wolde I had done, that the World | γενώμεθα. 
τον, 1. [9289] 19 


Ἢ 


290 Evils arising from Contentiousness in Religion. [Boox V 


lic authority are always confident and bold-spirited men. But their confidence for the 
most part riseth from too much credit given to their own wits, for which cause they are 
seldom free from error. The errors which we seek to reform in this kind of men are 
such as both received at your own hands their first wound, and from that time to this 
present have been proceeded in with that moderation, which useth by patience to sup- 
press boldness, and to make them conquer that suffer “. 

[3.] Wherein considering the nature and kind of these controversies, the dangerous 
sequels whereunto they were likely to grow, and how many ways we have been there- 
by taught wisdom, I may boldly aver concerning the first, that as the weightiest con- 
flicts the Church hath had were those which touched the Head, the Person of our Sa- 
viour Christ; and the next of importance those questions which are at this day between 
us and the Church of Rome about the actions of the body of the Church of God; so 
these which have lastly sprung up for complements, rites, and ceremonies of church ac- 
lions, are in truth for the greatest part such silly things, that very easiness doth make 
them hard to be disputed of in serious manner. Which also may seem to be the cause 
why divers of the reverend prelacy ὅ, and other most judicious men®, have especially be- 
stowed their pains about the matter of jurisdiction. Notwithstanding led by your — 
Grace’s example myself have thought it convenient to wade through the whole cause, — 
following that method which searcheth the truth by the causes of truth. 

[4.] Now if any marvel how a thing in itself so weak could import any great danger, — 
they must consider not so much how small the spark is that flieth up, as how "Ἢ things — 
about it are to take fire. Bodies politic being subject as much as natural to dissolution by 
divers means, there are undoubtedly more estates overthrown through diseases bred with- 
in themselves than through violence from abroad; because our manner is always tocasta — 
doubtful and a more suspicious eye towards that over which we know we have least — 
power; and therefore the fear of external dangers causeth forces at home to be the more 
united; it is to all sorts a kind of bridle, it maketh virtuous minds watchful, it holdeth 
contrary dispositions in suspense, and it setteth those wits on work in. better things which 
would else be employed in worse; whereas on the other side domestical evils, for that 
we think we can master them at all times, are often permitted to run on forward till it be 
too late to recall them. In the mean while the commonwealth is not only through un- 
soundness so far impaired as those evils chance to prevail, but further also through op- 
position arising between the unsound parts and the sound, where each endeavoureth to 
draw evermore contrary ways, till destruction in the end bring the whole to ruin. 

[5.] To reckon up how many causes there are, by force whereof divisions may grow 
in 8, commonwealth, is not here necessary. Such as rise from variety in matter of reli- 
gion are not only the farthest spread, because in religion all men presume themselves 
interested alike ; but they are also for the most part hotlier prosecuted and pursued than 
other strifes, forasmuch as coldness, which in other contentions may be thought to pro- 
ceed from moderation, is not in these so favourably construed. ‘The part which in this 

resent quarrel striveth against the current and stream of laws was a long while nothing 
eared, the wisest contented not to call to mind how errors have their effect many times 
not proportioned to that little appearance of reason whereupon they would seem built, 
but rather to the vehement affection or fancy which is cast towards them and proceedeth 
from other causes. For there are divers motives drawing men to favour mightily those 
opinions, wherein their persuasions are but weakly settled; and if the passions of the 
mind be strong, they easily sophisticate the understanding; they make it apt to believe 
upon very slender warrant, and to imagine infallible truth where scarce any probable 
show appeareth. 

[6.] Thus were those poor seduced creatures, Hacket and his other two adherents 7, whom 
I can neither speak nor think of but with much commisseration and pity, thus were they 


4[An allusion, as it seems, to the Archbishop’s 
motto: “ Vincit qui patitur.” See Walton’s Life 
of Hooker, p. 86. Camden’s Annals of Q. Eliza- 
beth, ed. 1675. p. 289. anno 1583. Wordsworth’s | ‘ Discipline detected,” 1591 : Cosins, Dean of the 
Eccl. Biog. iv. 334.] Arches, in his “ Apology for sundry proceedings 

5 (Bancroft, (who had been just made Bishop of | “ by Jurisdiction Ecclesiastical,” 1593.] 
London,) in his “ Dangerous Positions,” and“ Sur-| 7 [In 1591. See Strype, Annals IV. 95.....101. — 
“vey of the pretended Holy Discipline,” both | Camden, Ann. Eliz. t. ii. 34—38. ed. 1627, and 
1593. Bilson, Bishop of Winchester, in his “ Per- | chiefly Cosin’s “ tame ea for pretended Refor- 
“ petual Government of Christ’s Church,” also | “ mation, viz. Presbyterial Discipline ; a Treatise 
1593.] * discovering the designs and courses held for ad- 

6[Saravia in his Tract de Diversis Ministerii |“ vancement thereof by Wm. Hacket, yeoman, 
Gradibus, 1590. Bridges (afterwards Bishop of | “ Edm. Coppinger and Henry Arthington, Gent. 
Oxford) in his “ Defence of the Government estab- | “out of others’ depositions, and their own letters, 
“ished in the Church of England, 1587.” Sut- | “ writings, and confessions upon examination... 
ch, Doon of Bxeter, in his Latin tract, “ De | “ published by authority.’ London, Barker, 1592.] 


“ Presbyterio,” 1591, and his English, “ Remon- 
*‘ strance to the Demonstration of Discipline,” 
1590, and “The False Semblant of Counterfeit 


Evils of Controversy to the Orthodox. 291 


Depicarion.] 
trained by fair ways; first accounting their own extraordinary love to this discipline a 
token of God’s more than ordinary love towards them. From hence they grew toa strong 
conceit, that God, which had moved them to love his discipline more than the common 
sort of men did, might have a purpose by their means to bring a wonderful work to pass, 
beyond all men’s expectation, for the advancement of the throne of Discipline by some 
tragical execution, with the particularities whereof it was not safe for their friends ὃ to 
be made acquainted ; of whom they did therefore but covertly demand, what they thought 
of extraordinary motions of the Spirit in these days, and withal request to be commended 
unto God by their prayers whatsoever should be undertaken by men of God in mere 
zeal to his glory «μὰ the good of his distressed Church. With this unusual and strange 
course they went on forward, till God, in whose heaviest worldly judgments I nothing 
doubt but that there may lie hidden mercy, gave them over to their own inventions, and 
left them made in the end an example for headstrong and inconsiderate zeal no less 
fearful, than Achitophel for proud and irreligious wisdom. Ifa spark of error have thus 
far prevailed, falling even where the wood was greenand farthest off to all men’s thinking 
from any inclination unto furious attempts; must not the peril thereof be greater in men 
whose minds are of themselves as dry fuel, apt beforehand unto tumults, seditions, and 
broils? But by this we see in a cause of religion to how desperate adventures men will 
strain themselves, for relief of their own part, having law and authority against them. 
[7.] Furthermore let not any man think that in such divisions either part can free 
itself from inconveniences, sustained not only through a kind of truce, which virtue on 
both sides doth make with vice during war between truth and error; but also in that 
there are hereby so fit occasions ministered for men to purchase to themselves well-will- 
ers, by the colour under which they oftentimes prosecute quarrels of envy or inveterate 
malice: and especially because contentions were as yet never able to prevent two evils; 
the one a mutual exchange of unseemly and unjust disgraces offered by men whose 
tongues and passions are out of rule; the other a common hazard of both to be made a 
prey by such as study how to work upon all occurrents with most advantage in private. 
I deny not therefore, but that our antagonists in these controversies may peradventure 
have met with some not unlike to Ithacius °; who mightily bending himself by all means 
against the heresy of Priscillian, the hatred of which one evil was all the virtue he had, 
became so wise in the end, that every man careful of virtuous conversation, studious of 
Scripture, aud given unto any abstinence in diet, was set down in his calendar of sus- 
age Prisvillianists, for whom it should be expedient to approve their soundness of faith 
y a more licentious and loose behaviour. Such proctors and patrons the truth might 
spare. Yet is not their grossness so intolerable, as on the contrary side the scurrilous 
and more than satirical immodesty of Martinism; the first published schedules whereof 
being brought to the hands of a grave and a very honourable knight !°, with signification 
given that the book would refresh his spirits, he took it, saw what the title was, read over 
an unsavoury sentence or two, and delivered back the libel with this answer: “I am 
“sorry you are of the mind to be solaced with these sports, and sorrier you have herein 
“thought mine affection to be like your own.” 


8[Cosins has printed letters to Cartwright, 
Udall, P. W. (Peter Wentworth?) and others, in 
illustration of what is here affirmed : p. 16, Cop- 
pinger writes to Cartwright (4 Feb.) that “ he was 
“ stirred up to such business of importance, as in 
“the eyes of flesh and blood were likely to bring 
“much danger to himself, and unlikely to bring 
“any good success to the Church of God.” Then 
he relates certain fancied revelations,and adds, “ I 
* desire the Church, I mean yourself and such as 
« you shall name unto me, (because I cannot come 
“to you without danger to yourself and me,) to 
“look narrowly into me,” &c. Adding certain 
questions relating to “ extraordinary callings,” 
“ἃ waste of the Church,” and the like. In p. 15, 
is a similar communication to P. W. a layman ; p. 
26, to Charke ; p. 36, to Udall. As to Wigging- 
ton, (who was a deprived preacher from York- 
shire,) he was in constant communication with 
the conspirators up to the very moment of their 
outbreak. ] 

9Sulp. Sever. Ep. Hist. Eccles. [lib. ii. ο. 63.] 
* Certe Ithacium nihil pensi, nihil sancti habuisse 
“definio. Fuit enim audax, loquax, impudens, 
“ sumptuosus, ventri et gule plurimum impertiens. 


“Hic stultitia eo usque processerat, ut omnes 
“etiam sanctos viros, quibus aut studium inerat 
“lectionis, aut propositum erat certare jejuniis, 
“tanquam Priscilliani socios aut discipulos, in 
“‘erimen arcesseret. Ausus etiam miser est, ea 
“tempestate, Martino episcopo, viro plane Aposto- 
“}is conferendo, palam objectare heresis infami- 
“am.” p. 472, ed. Horn. 1654.] 

10(Perhaps Sir F. Walsingham: who being 
Reynolds’spatron, and generally inclined to favour 
the Puritan party, (Strype, Whitgift, i. 425.) 
might be supposed not unlikely to be “solaced 
“ with those sports.” When the Marprelate pam- 
phlets first appeared, in 1587-8, his health was de- 
clining, so that he accepted the office of chancel- 
lor of the duchy of Lancaster, with an intention, 
as was reported, of withdrawing from the secreta- 
ryship ; (Strype, Ann. IIT. i. 696 ;) and this agrees 
with what is said of books being brought to 
“ refresh the knight’s spirits.’ And Hooker from 
his intimacy with Reynolds might well have ac- 
cess to familiar anecdotes of Walsingham : who, 
it may be added, died in 1590 ; and this may be 
thought te make it the more likely that he is the 
person referred to in the text.] 


202 Duties of Churchmen in Critical Times of the Church. [Boox V. 


[8.] But as these sores on all hands lie open, so the deepest wounds of the Church of 
God have been more softly and closely given. It being perceived that the plot of dis- 
cipline did not only bend itself to reform ceremonies, but seek farther to erect a popular 
authority of elders, and to take away episcopal jurisdiction, together with all other orna- 
ments and means whereby any difference or inequality is upheld in the ecclesiastical or- 
der ; towards this destructive part they have found many helping hands, divers, although 
peradventure not willing to be yoked with elderships, yet contented (for what intent God 
doth know) to uphold opposition against bishops ; not without greater hurt to the course 
of their whole proceedings in the business of God and her Majesty’s service, than other- 
wise much more weighty adversaries had been able by their own power to have brought 
to pass. Men are naturally better contented to have their commendable actions sup- 
pressed, than the contrary much divulged. And because the wits of the multitude are 
such, that many things they cannot lay hold on at once, but being possest with some 
notable either dislike or liking of any one thing whatsoever, sundry other in the mean- 
time may escape them unperceived: therefore if men desirous to have their virtues 
noted do in this respect grieve at the fame of others, whose glory obscureth and darken- 
eth theirs ; it cannot be chosen but that when the ears of the people are thus continually 
beaten with exclamations against abuses in the Church, these tunes come always most 
acceptable to them, whose odious and corrupt dealings in secular affairs both pass by 
that mean the more covertly, and whatsoever happen do also the least feel that scourge 
of vulgar imputation, which notwithstanding they most deserve !!. 

[9.] All this considered as behoveth, the sequel of duty on our part is only that which 
our Lord and Saviour requireth, harmless discretion; the wisdom of serpents tempered 
with the innocent meekness of doves!*. For this world will teach them wisdom that 
have capacity to apprehend it. Our wisdom in this case must be such as doth not pro- 
pose to itself τὸ ἴδιον, our own particular, the partial and immoderate desire whereof poi- 
soneth wheresoever it taketh place; but the scope and mark which we are to aim at is 
τὸ κοινὸν, the public and common good of all; for the easier procurement whereof, our dili- 
gence must search out all helps and furtherances of direction, which scriqtures, coun- 
cils, fathers, histories, the Jaws and practices of all churches, the mutual conference of all 
men’s collections and observations may aflord: our industry must even anatomize every 
particle of that body, which we are to uphold sound. And because be it never so true 
which we teach the world to believe, yet if once their affections begin to be alienated, a 
small thing persuadeth them to change their opinions, it behoveth that we vigilantl 
note and prevent by all means those evils whereby the hearts of men are lost; whic 
evils for the most part being personal do arm in such sort the adversaries of God and his 
Church against us, that, if through our too much neglect and security the same should 
run on, soon might we feel our estate brought to those lamentable terms, whereof this 
hard and heavy sentence was by one of the ancients uttered upon like occasions, “ Dolens 
“dico, gemens denuncio, sacerdotium quod apud nos tus cecidit, foris diu stare non po- 
teres 8.2 

[10.] But the gracious providence of Almighty God hath I trust put these thorns of 
contradiction in our sides, lest that should steal upon the Church in a slumber, which 
now I doubt not but through his assistance may be turned away from us, bending there- 
unto ourselves with constancy; constancy in ἵξθρυΐ to do all men good, constancy in 
prayer unto God for all men: her especially whose sacred power matched with incem- 
parable goodness of nature hath hitherto been God’s most happy instrument, by him mi- 
raculously kept for works of so miraculous preservation and safety unto others, that as, 
“ By the sword of God and Gideon 4,” was sometime the cry of the people of Israel, so it 
might deservedly be at this day the joyful song of innumerable multitudes, yea the em- 
blem of some estates and dominions in the world, and (which must be eternally confessed 
even with tears of thankfulness) the true inscription, style, or title, of all churches as yet 
standing within this realm, “By the goodness of Almighty God and his servant Eliza- 
beth we are.” That God who is able to make mortality immortal give her such future 
continuance, as may be no less glorious unto all posterity than the days of her regiment 
past have been happy unto ourselves; and for his most dear anointed’s sake grant them 
all prosperity, whose labours, cares, and counsels, unfeignedly are referred to her endless 
welfare: through his unspeakable mercy, unto whom we all owe everlasting praise. In 
which desire I will here rest, humbly beseeching your Grace to pardon my great bold- 
ness, and God to multiply his blessings upon them that fear his name. 


Your Grace’s in all duty, 
RICHARD HOOKER. 


11 [All this seems very apposite to Leicester :| character matter of history, we may perhaps con- 
and considering how directly he was opposed to | clude that the writer was thinking of him.] 
Whitgift in his lifetime, and that he had been, 12fSt. Matth.x. 16.] 
now dead so long (since 1588) as to make his | 13 Leg. Carol. Mag. fol. 421. 4 Judges vii. 20. 


THE FIFTH BOOK. 


OF THEIR FOURTH ASSERTION, THAT TOUCHING THE SEVERAL PUBLIC DUTIES OF CHRIS- 
TIAN RELIGION, THERE IS AMONGST US MUCH SUPERSTITION RETAINED IN THEM 5 
AND CONCERNING PERSONS WHICH FOR PERFORMANCE OF GHOSE DUTIES ARE ENDUED 
WITH THE POWER OF ECCLESIASTICAL ORDER, OUR LAWS AND PROCEEDINGS ACCORD- 
ING THEREUNTO ARE MANY WAYS HEREIN ALSO CORRUPT. 


Sr τι 


THE MATTER CONTAINED IN THIS FIFTH BOOK. 


I. True Religion is the root of all true virtues and the stay of all well ordered commonwealths. 

II. The most extreme opposite to true Religion is affected Atheism. 

III. Of Superstition, and the root thereof, either misguided zeal, or ignorant fear of divine glory. 

IV. Of the redress of Superstition in God’s Church, and concerning the question of this book. 

V. Four general propositions demanding that which may reasonably be granted, concerning matters of 
outward form in the exercise of true Religion. And, fifthly, of a rule not safe nor reasonable 
in these cases. 

VI. The first proposition touching judgment what things are convenient in the outward public 
ordering of church affairs. 

VII. The second proposition. 

VIII. The third proposition. 

IX. The fourth proposition. 

X. The rule of men’s private spirits not safe in these cases to be followed. 

XI. Places for the public service of God. 

XIL. The solemnity of erecting Churches condemned, the hallowing and dedicating of them scorned 
by the adversary. 

XIII. Of the names whereby we distinguish our Churches. 

XIV. Of the fashion of our Churches. 

XV. The sumptuousness of Churches. 

XVI. What holiness and virtue we ascribe to the Church more than other places. 

XVII. Their pretence that would have Churches utterly razed. 

XVIII. Of public teaching or preaching, and the first kind thereof, catechising. 

XIX. Of preaching by reading publicly the books of Holy Scripture ; and conceming supposed 
untruths in those Translations of Scripture which we allow to be read ; as also of the choice 
which we make in reading. 

XX. Of preaching by the public reading of other profitable instructions ; and concerning books 
Apocryphal. 

XXI. Of esahing by Sermons, and whether Sermons be the only ordinary way of teaching whereby 
men are brought to the saving knowledge of God’s truth. 

XXII. What they attribute to sermons only, and what we to reading also. ¢ 

XXIII. Of Prayer. 

XXIV. Of public Prayer. 

XXYV. Of the form of Common Prayer. 

XXVI. Of them which like not to have any set form of Common Prayer. 

XXVII. Of them who allowing a set form of prayer yet allow not ours. 

XXVIII. The form of our Liturgy too near the papists’, too far different from that of other reformed 
Churches, as they pretend. 

XXIX. Attire belonging to the service of God. 

XXX. Of gesture in praying, and of different places chosen to that purpose. 

XXXI. Easiness of praying after our form. 

XXXII. The length of our service. 

XXXIII. Instead of such prayers as the primitive Churches have used, and those that the reformed 
now use, we have (they say) divers short cuts or shreddings, rather wishes than prayers. 

XXXIV. Lessons intermingled with our prayers. 

XXXV. The number of our prayers for earthly things, and our oft rehearsing of the Lord’s Prayer. 

XXXVI. The people’s saying after the minister. 

XXXVII. Our manner of reading the Psalms otherwise than the rest of the Scripture. 

XXXVIIL. Of music with Psalms. 

XXXIX. Of singing or saying Psalms, and other parts of Common Prayer wherein the people and the 
minister answer one another by course. 

XL. Of Magnificat, Benedictus, and Nunc Dimittis. 

XLI. Of the Litany. 

[293] 


294 The Defence of the Church a Trial of Constancy. [Boox V 


XLII. Of Athanasius’s Creed, and Gloria Patri. 

XLII. Our want of particular thanksgiving. 

XLIV. In some things the matter of our prayer, as they affirm, is unsound. 

XLV. “ When thou hadst overcome the sharpness of death, thou didst open the Kingdom of Heaven 
“ unto all believers.” 

XLVI. Touching prayer for deliverance from sudden death. 

XLVII. Prayer that those things which we for our unworthiness dare not ask, God for the worthiness 
of his Son would youchsafe to grant. 

XLVIII. Prayer to be evermore delivered from all adversity. 

XLIX. Prayer that all men may find mercy. 

L. Of the name, the author, and the force of Sacraments, which force consisteth in this, that God 
hath ordained them as means to make us partakers of him in Christ, and of life through Christ. 

LI. That God is in Christ by the personal incarnation of the Son, who is very God. 

LII. The misinterpretations which heresy hath made of the manner how God and man are united in 
one Christ. 

LIII. That by the union of the one with the other nature in Christ, there groweth neither gain nor 
loss of essential properties to either. 

LIV. What Christ hath obtained according to the flesh, by the union of his flesh with Deity. 

LY. Of the personal presence of Christ every where, and in what sense it may be granted he is every 

f where present according to the flesh. 

LVI. The union or mutual participation which is between Christ and the Church of Christ in this 
present world. 

LVIL. The necessity of Sacraments unto the participation of Christ. 

LVIII. The substance of Baptism, the rites or solemnities thereunto belonging, and that the substance 
thereof being kept, other things in Baptism may give place to necessity. 

LIX. The ground in Scripture whereupon a necessity of outward Baptism hath been built. 

LX. What kind of necessity in outward Baptism hath been gathered by the words of our Saviour 
Christ ; and what the true necessity thereof indeed is. 

LXI. What things in Baptism have been dispensed with by the fathers respecting necessity. 

LXII. Whether baptism by Women be true Baptism, good and effectual to them that receive it. 

LXIII. Of Interrogatories in Baptism touching faith and the purpose of a Christian life. 

LXIV. Interrogatories proposed unto infants in Baptism, and answered as in their names by 
godfathers. 

LXV. Of the Cross in Baptism. 

LXVI. Of Confirmation after Baptism. 

LXVII. Of the Sacrament of the body and blood of Christ. 

LXVIII. Of faults noted in the form of administering that holy Sacrament. 

LXIX. Of Festival Days, and the natural causes of their convenient institution. 

LXX. The manner of celebrating festival days. 

LXXI. Exceptions against our keeping of other festival days besides the Sabbath. 

LXXII. Of days appointed as well for ordinary as for extraordinary Fasts in the Church of God. 

LXXIII. The celebration of Matrimony. 

LXXIV. The Churching of Women. 

LXXV. The rites of Burial. 

LXXVI. ΟΥ̓ the nature of that Ministry which serveth for performance of divine duties in the Church 
of God, and how happiness not eternal only but also temporal doth depend upon it. 

LXXVII. Of power given unto men to execute that heavenly office, of the gift of the Holy Ghost in 
Ordination ; and whether conveniently the power of order may be sought or sued for. 

LXXVIII. Of Degrees whereby the power of Order is distinguished, and concerning the Attire of 
ministers. 

LXXIX. Of Oblations, Foundations, Endowments, Tithes, all intended for perpetuity of religion ; 
which purpose being chiefly fulfilled by the clergy’s certain and sufficient maintenance, must 
needs by alienation of church livings be made frustrate. 

LXXX. Of Ordination lawful without Title, and without any popular Eiection precedent, but in no 
case without regard of due information what their quality is that enter into holy orders. 

LXXXI. Of the Learning that should be in ministers, their Residence, and the number of their 
Livings. ; 


own, and wish that the world may go well, 
so it be not long of them, than with pain 
and hazard make themselves advisers for 
the common good. We which thouchtitat 
the very first asign of cold affection towards 
the Church of God, to prefer private ease 
before the labour of appeasing public dis- 
wealths. consisteth,the seeds from which | turbance, must now of necessity refer events 

it sprang, and the method of ; to the gracious providence of Almighty 
curing it, belongeth to a skill, the study | God, and, in discharge of our duty towards 
whereof is so full of toil, and the practice ; him, proceed with the plain and unpartial 
so beset with difficulties, that wary and re- | defence of a common cause. Wherein our 
spective men had rather seek quietly their | endeavour is not so much to overthrow them 


I. Few there are of so weak capacity, 
but public evils they easily espy; fewer so 
patient, as not to complain, 

True religion when the grievous inconve- 
is the root ofall niences thereof work sensible 
andthe stay of smart. Howbeit to see where- 


all well-order- 1 i > 
ΑἹ eneca’ in the harm which they feel 


Ch. i. 2.] 


with whom we contend, as to yield them 
just and reasonable causes of those things, 
which, for want of due consideration here- 
tofore, they misconceived, accusing laws 
for men’s oversights, imputing evils grown 
through personal defects unto that which is 


not evil, framing unto some sores unwhole- | 


some plaisters, and applying other some 
where no sore is. 

[3.1] To make therefore our beginning 
that which to both parts is most acceptable, 
we agree that pure and unstained religion 
ought to be the highest of all cares apper- 
taining to public regiment: as well in re- 
gard of that aid and protection! which they 
who faithfully serve God confess they re- 
ceive at his merciful hands; as also for the 
force which religion hath to qualify all sorts 
of men, and to make them in public affairs 
the more serviceable *, governors the apter 
to rule with conscience, inferiors for con- 
science’ sake the willinger to obey. It is 
no peculiar conceit, but a matter of sound 
consequence, that all duties are by so much 
the better performed, by how much the 
men are more religious from whose abili- 
ties the same proceed. For if* the course 
of politic affairs cannot in any good sort go 
forward without fit instruments, and that 
which fitteth them be their virtues, let Poli- 
ty acknowledge itself indebted to Religion ; 
godliness being the‘ chiefest top and well- 
spring of all true virtues, even as God is of 
all good things. 

So natural is the union of Religion with 
Justice, that we may boldly deem there is 
neither, where both are not. For how 
should they be unfeignedly just, whom re- 
ligion both not cause to be such; or they 
religious, which are not found such by the 
proof of their just actions? If they, which 
employ their labour and travel about the 
public administration of justice, follow it 
only as a trade, with unquenchable and un- 
conscionable thirst of gain, being not in 
heart persuaded that® justice is God’s own 
work, and themselves his agents in this 
business, the sentence of right God’s own 
verdict, and themselves his priests to deliver 
it; formalities of justice do but serve to 


1 Ps. exliv. 2. [** My shield, and He in whom I 
“trust ; who subdueth my people under me.”] 

2Cod. 'Theod. lib. xvi. tit. 2. “ Gaudere et glori- 
“ani ex fide semper volumus, scientes magis reli- 
«“ i quam. officiis et labore corporis vel su- 
‘‘ dore nostram Rempublicam contineri.” [t. vi. p. 
44. ed. Gothofred.] 

8*Ecre δ᾽ οὐθὲν ἐν rots πολιτικοῖς δυνατὸν πρᾶξαι 
ἄνευ τοῦ ποῖόν τινα εἶναι, λέγω δὲ οἷον σπουδαῖον. ‘I's 
δὲ σπουδαῖον εἶναί ἐστι τὸ τὰς ἀρετὰς ἔχειν. Arist. 
Magn. Moral. lib. i. cap. 1. 

4 '᾿Αρχὴ δ' ἀριστὴ πάντων τῶν ὄντων Θεὸς, ἀρετῶν 
δ' εὐσέβεια. Philo de Dec. Precept. [p. 751. ed. 
Paris. 1640.] 

5 2 Chron. xix. 6. [“ Ye judge not for man, but 
“for the Lord, who is with you in the judgment.”] 


Religion the Root of every Virtue. 


295 


smother right, and that, which was neces- 
sarily ordained for the common good, is 
through shameful abuse made the cause of 
common misery. 

The same piety, which maketh them that 
are in authority desirous to please and re- 
semble God by justice, inflameth every way 
men of action with zeal to do good (as far 
as their place will permit) unto all. For 
that ®, they know, is most noble and divine. 
Whereby if no natural nor casual inability 
cross their desires, they always delighting 
to inure themselves with actions most hene- 
ficial to others, cannot but gather great ex- 
perience, and through experience the more 
wisdom; because conscience, and the fear 
of swerving from that which is right, maketh 
them diligent observers of circumstances, 
the loose regard whereof is the nurse of 
vulgar folly, no less than Solomon’s attention 
thereunto was of natural furtherances the 
most effectual to make him eminent above 
others. For he gave good heed, and pierced 
every thing to the very ground, and by that 
means became the author of many par- 
ables’. 

Concerning Fortitude; sith evils great 
and unexpected (the true touchstone of 
constant minds) do cause oftentimes even 
them to think upon divine power with fear- 
fullest suspicions, which have been other- 
wise the most secure despisers thereof®; 
how should we look for any constant reso- 
lution of mind in such cases, saving only 
where unfeigned affection to God-ward 
hath bred the most assured confidence to 
be assisted by his hand? For proof where- 
of, let but the acts of the ancient Jews be 
indifferently weighed ; from whose magna- 
nimity, in causes of most extreme hazard, 
those strange and unwonted resolutions 
have grown, which for all circumstances no 
pepe under the roof of heaven did ever 

ithertomatch, And that which did always 
animate them was their mere religion. 

Without which, if so be it were possible 
that all other ornaments of mind might be 
had in their full perfection, nevertheless the 
mind that should possess them divorced from 
piety could be but a spectacle of commis- 
eration; evenas that body is, which adorn- 
ed with sundry other admirable beauties, 
wanteth eyesight, the chiefest grace that 
nature hath in that kind to bestow. They 
which commend so much the felicity of that 
innocent world, wherein it is said that men: 
of their own accord did embrace fidelity and 
honesty, not for fear of the magistrate, or 
because revenge was before their eyes, if 
at any time they should do otherwise, but 


8’ Ayannrdv μὲν γὰρ καὶ ἑνὶ μόνῳ, κάλλιον δὲ καὶ 
θειότερον ἔθνει καὶ πόλεσιν. rist. Ethic. lib. i. 
cap. 2. 

7 [Eccles. xii. 9, 10.] 

8 Wisd. xvii. 13. (qu. 11.] 


206 


that which held the people in awe was the 
shame of ill-doing, the love of equity and 
right itself a bar against all oppressions 
which greatness of power causeth ; they 
which describe unto us any such estate of 
happiness amongst men, though they speak 
not of Religion, do notwithstanding declare 
that which is in truth her only working. 
For, if religion did possess sincerely and 
sufficiently the hearts of all men, there would 
need no other restraint from evil. This 
doth not only give life and perfection to all 
endeavours wherewith it concurreth; but 
what event soever ensue, it breedeth, if not 
joy and gladness always, yet always pa- 
tience, satisfavtion, and reasonable content- 
ment of mind. Whereupon it hath been set 
down as an axiom of good experience, that 
all things religiously taken in hand are 
prosperously ended’; because whether 
men in the end have that which religion did 
allow them to desire, or that which it teach- 
eth them contentedly to suffer, they are in 
neither event unfortunate 19, 

[3.1 But lest any man should here con- 
ceive that it greatly skilleth not of what 
sort our religion be, inasmuch as heathens, 
Turks, and infidels, impute to religion a 
great part of the same effects which our- 
selves ascribe thereunto, they having ours 
in the same detestation that we theirs ; it 
shall be requisite to observe well, how far 
forth there may be agreement in the effects 
of different religions. First, by the bitter 
strife which riseth oftentimes from small 
differences in this behalf, and is by so much 
always greater as the matter is of more im- 
portance ; we seea general agreenf@nt in the 
secret opinion of men, that every man ought 
to embrace the religion which is true, and 
to shun, as hurtful, whatsoever dissenteth 
from it, but that most, which doth farthest 
dissent. The generality of which persua- 
sion argueth, that God hath imprinted it by 
nature, to the end it might be a spur to our 
industry in searching and maintaining that 
religion, from which as to swerve in the 
least points is error, so the capital enemies 
thereof God hateth as his deadly foes, aliens, 
and, without repentance, children of endless 
perdition. Such therefore touching man’s 
immortal state after this life are not likely 
to reap benefit by their religion, but to look 
for the clean contrary, in regard of so im- 
portant contrariety between it and the true 
religion. 

Neyertheless. inasmuch as the errors of 
the most seduced this way have been mix- 
ed with some truths, we are not to marvel, 
that although the one did turn to their end- 


9 Psalm i. 3. 

10 Τὸν γὰρ ὡς ἀληθῶς ἀγαθὸν καὶ ἔμφρονα πᾶσας 
οἰόμεθα τὰς τύχας εὐσχημόνως φέρειν, καὶ ἐκ τῶν 
ὑπαρχόντων ἀεὶ τὰ κάλλιστα πράττειν. Arist. Ethic. 
lib. i. cap. 10. 13. 


How false Religion may do temporal Good. 


[Boox V. 


less woe and confusion, yet the other had 
many notable effects as touching the affairs 
of this present life. There were in these 
quarters of the world sixteen hundred years 
ago, certain speculative men, whose author- 
ity disposed the whole religion of those 
times. By their means it became a receiv- 
ed opinion, that the souls of men departing 
this life do flit out of one body into some 
other'!. Which opinion, though false, yet 
entwined with a true, that the souls of men 
do never perish, abated the fear of death in 
them which were so resolved, and gave 
them courage unto all adventures. 

The Romans had a vain superstitious 
custom, in most of their enterprises to con- 
jecture beforehand of the event by certain 
tokens which they noted in birds, or in the 
entrails of beasts, or by other the like frivo- 
lous divinations. From whence notwith- 
standing as oft as they could receive any 
sign which they took to be favourable, it 
gave them such hope, as if their gods had 
made them more than half a promise of 
prosperous success. Which many times 
was the greatest cause that they did pre- 
vail, especially being men of their own nat- 
ural inclination hopeful and strongly con- 
ceited, whatsoever they took inhand. But 
could their fond superstition have furthered 
so great attempts without the mixture of a 
true persuasion concerning the unresistible 
force of divine power ? 

Upon the wilful violation of oaths, exe- 
crable blasphemies, and like contempts of- 
fered by deriders of religion even unto false 
gods, fearful tokens of divine revenge have 
been known to follow. Which occurrents 
the devouter sort did take for manifest ar- 
guments, that the gods whom they wor- 
shipped were of power to reward such as 
sought unto them, and would plague those 
that feared them not. Jn this they erred. 
For (as the wise man rightly noteth con- 
cerning such) it was not the power of them 
by whom they sware, but the vengeance of 
them that sinned, which punished the offen- 
ces of the ungodly 13, Τῦ was their hurt un- 
truly to attribute so great power unto false 
gods. Yet the right conceit which they 
had, that to perjury vengeance is due, was 
not without good effect as touching the 
course of their lives, who feared the wilful 
violation of oaths in that respect. 

And whereas we read so many of them 
so much commended, some for their mild 
and merciful disposition, some for their vir- 
tuous severity, some for integrity of life, all 
these were the fruits of true and infallible 
principles delivered unto us in the word of 
God as the axioms of our religion, which 
being imprinted by the God of nature in 
their hearts also, and taking better root in 


1 Ces. de Bell. Gall. lib. vi. [e. 13.] 
12 Wisd. xiv. 31. 


- 


Ch. ii. 1, 2.] 


some than in most others, grew though not 
Irom yet with and amidst the heaps of 
manifold repugnant errors ; which errors of 
corrupt religion had also their suitable ef- 
fects in the lives of the selfsame parties. 

[4.7 Without all controversy, the purer and 

erfecter our religion is, the worthier effects 
it hath in them who steadfastly and sincerely 
embrace it, in others not. ‘They that love 
the religion which they profess, may have 
failed in choice, but yet they are sure to 
reap what benefit the same is able to afford ; 
whereas the best and soundest professed by 
them that bear it not the like affection, 

ieldeth them, retaining it in that sort, no 

enefit. David was a “man after God’s 
own heart !3,” so termed because his affec- 
tion was hearty towards God. Beholding 
the like disposition in them which lived un- 
der him, it was his prayer to Almighty God, 
“O keep this forever in the purpose and 
“ thoughts of the heart of this people '4.” But 
when, after that David had ended his days in 
peace, they who succeeded him in place for 
the most part followed him not in quality ; 
when those kings (some few excepted) to 
better their worldly estate, (as they thought) 
left their own and their people’s ghostly 
condition uncared for ; by woful experience 
they both did learn, that to forsake the true 
God of heaven, is to fall into all such evils 
upon the face of the earth, as men either 
destitute of grace divine may commit, or 
unprotected from above endure. 

[9.1 Seeing therefore it doth thus appear 
that the safety of all estates dependeth upon 
religion ; that religion unfeignedly loved per- 
fecteth men’s abilities unto all kinds of virtu- 
ous services in the commonwealth; that 
men’s desire is in general to hold no religion 
but the true; and that whatsoever good ef- 
fects do grow out of their religion, who em- 
brace instead of the true a false, the roots 
thereof are certain sparks of the light of truth 
intermingled with the darkness of error, be- 
cause no religion can wholly and only consist 
ofuntruths: we have reason to think that all 
true virtues are to honour true religion as 
their parent, and all well-ordered common- 
weals to love her as their chiefest stay. 

II. They of whom God is altogether un- 
apprehended are but few in number, and 
Sere for grossness of wit such, that 
treme opposite they hardly and scarcely seem 
totrne religion, to hold the place of human be- 
Be atected ing. These we should judge 

; to be of all others most miser- 
able, but that a wretcheder sort there are, 
on whom whereas nature hath bestowed 
1iper capacity, their evil disposition serious- 
ra goeth about therewith to apprehend 

od as being not God. Whereby it cometh 
to pass that of these two sorts of men, both 


18 [1 Sam. xiii. 14.] 11 Chron. xxix. 18. 


How Men come to affect Atheism. 297 


godless, the one having utterly no know!- 
edge of God, the other study how to per- 
suade themselves that there is no such thing 
to be known. The!® fountain and well- 
spring of which impiety is a resolved pur- 
pose of mind to reap in this world what 
sensual profit or pleasure soever the world 
yieldeth, and not to be barred from any 
whatsoever means available thereunto 

And that this is the very radical cause of 
their atheism, no man I think will doubt 
which considereth what pains they take to 
destroy those principal spurs and motive- 
unto all virtue, the creation of the world, 
the providence of God, the resurrection of 
the dead, the joys of the kingdom of heaven, 
and the endless pains of the wicked, yea 
above all things the authority of Scripture, 
because on these points it evermore beateth, 
and the soul’s immortality, which granted, 
draweth easily after it the rest as a volun- 
tary train. Is it not wonderful that base 
desires should so extinguish in men the 
sense of their own excellency, as to make 
them willing that their souls should be like 
to the souls of beasts, mortal and corrupti- 
ble with their bodies? ‘Till some admira- 
ble or unusual accident happen (as it hath 
in some) to work the beginning of a better 
alteration in their minds, disputation about 
the knowledge of God with such kind of 
persons commonly prevaileth little. For 
how should the brightness of wisdom shine, 
where the windows of the soul are of very 
set purpose closed!®? ‘True religion hath 
many things in it, the only mention where- 
of galleth and troubleth their minds. Being 
therefore loth thatinquiry into such matters 
should breed a persuasion jn the end con- 
trary unto that they embrace, it is their en- 
deavour to banish as much as in them lieth 
quite and clean from their cogitation what- 
soever may sound that way. 

[2.] But it cometh many times to pass 
(which is their torment) that the thing they 
shun doth follow them, truth as it were even 
obtruding itself into their knowledge, and 
not permitting them to be so ignorant as 
they would be. Whereupon inasmuch as 
the nature of man is unwilling to continue 
doing that wherein it shall always condemn 
itself, they continuing still obstinate to fol- 
low the course which they have begun, are 
driven to devise all the shifts that wit can 
invent for the smothering of this light, all 
that may but with any the least show of 
possibility stay their minds from thinking 
that true, which they heartily wish were 


15 Wisd. ii. 21. ‘* Such things they imagine and 
go astray, because their own wickedness hath 
blinded them.” “Εστι γὰρ ἡ κακία φθαρτικὴ ἀρχῆς, 
Arist. Eth. lib. vi. cap. 5. 6. 

16 Susan. ver. 9. “They turned away their 
“ mind, and cast down their eyes, that they might 
“ not see heaven, nor remember just judgments.” 


298 Practice of mistimed Disputation by Atheists. 


false, but cannot think it so without some 
scruple and fear οἵ the contrary !7. 

Now because that judicious learning, for 
which we commend most worthily the an- 
cient sages of the world, doth not in this 
case serve the turn, these trencher-mates 
for such the most of them be) frame to 

emselves a way more pleasant; a new 
method they have of turning things that 
are serious into mockery, an art of contra- 
diction by way of scorn, a learning where- 
with we were long sithence forewarned that 
the miserable times whereinto we are fall- 
en should abound 18, This they study, this 
they practise, this they grace with a wanton 
superfluity of wit, too much insulting over 
the patience of more virtuously disposed 
minds. . 

For towards these so forlorn creatures we 
are (it must be confest) too patient. In 
zeal to the glory of God, Babylon hath ex- 
celled Sion’*. We want that decree of 
Nabuchodonosor; the fury of this wicked 
brood hath the reins too much at liberty; 
their tongues walk at large; the spit-venom 
of their poisoned hearts breaketh out to the 
annoyance of others; what their untamed 
lust seggesteth, the same their licentious 
mouths do every where set abroach. 

With our contentions their irreligious hu- 
mour also is much strengthened 39, Noth- 
ing pleaseth them better than these manifold 
oppositions upon the matter of religion, as 
well for that they have hereby the more 
opportunity to learn on one side how another 
may be oppugned, and so to weaken the 
credit of all unto themselves; as also be- 
cause by this hot pursuit of lower controver- 
sies among men professing religion, and 
agreeing in the principal foundations there- 
of, they conceive hope that about the higher 
principles themselves time will cause alter- 
cation to grow. 

For which purpose, when they see occa- 
sion, they stick not sometime in other men’s 
persons, yea sometime without any vizard 
at all directly to try, what the most religious 
are able to say in defence of the highest 

oints whereupon all religion dependeth. 

ow for the most part it so falleth out touch- 


17“ ΤΊ. est summa deliciti, nolle agnoscere 
‘quem ignorare non possis.’ Cypr. de Idol. Va- 
nit. [1.15. ed. Fell.] 

18 2 Pet. iii. 3; Jude 18. 

19 Dan. iii. 29. 

20[See Cranmer’s letter, below. In a paper 
called, “ An Advertisement touching the Contro- 
“ yersies of the Church of England,” (Mus. Bodl. 
55. Catal. MSS. Angl. 3499,) is the following : 
«Two principall causes have I ever known of 
“atheism: curious controversies, and prophane 
“scoffing. Now that these two are joined in one, 
“no doubt that sect will make no small progres- 
“ sion.’ The paper seems to haye been written, 
by a sensible and very moderate man, about 1589 
or 1590.] 


[Boox V. 


ing things which generally are received, 
that although in themselves they be most 
certain, yet because men presume them 
granted of all, we are hardliest able to 
bring such proof of their certainty as may 
satisfy gainsayers, when suddenly and be- 
sides expectation they require the same at 
our hands. Which impreparation and un- 
readiness when they find in us, they turn it 
to the soothing up of themselves in that 
cursed fancy, whereby they would fain be- 
lieve that the hearty devotion of such as 
indeed fear God is nothing else but a kind 
of harmless error, bred and confirmed in 
them by the sleights of wiser men. 

[3.1 For a politic use of religion they 
see there is, and by it they would also gather 
that religion itself is a mere politic device, 
forged purposely to serve for that use. Men 
fearing God are thereby a great deal more 
effectually than by positive laws restrained 
from doing evil; inasmuch as those laws 
have no farther power than over our outward 
actions only, whereas unte men’s * inward 
cogitations, unto the privy intents and mo- 


tions of their hearts, religion serveth for a — 


bridle. What more savage, wild, and cruel 
than man; if he see himself able either by 
fraud to overreach, or by power to overbear, 
the laws whereunto he should be subject ? 
Wherefore in so great boldness to offen 
it behoveth that the world should be held in 
awe, not by a vain surmise, but a true ap- 
prehension of somewhat, which no man may 
think himself able to withstand. This is 
the politic use of religion. 

[4.1 In which respect there are of these 
wise malignants 2 some, who have vouch- 
safed it their marvellous favourable counte- 
nance and speech, very gravely affirming, 
that-religion honoured, addeth greatness, 


21« Vos scelera admissa punitis, apud nos et 
“ cogitare peccare est; vos conscios timetis, nos 
“etiam conscientiam solam, sine qua esse non 
“possumus.” Minue. Fel. in Octay. [e. 35.] 
“ Summum presidium regni est justitia ob apertos 
“tumultus, et religio ob occultos.” Carda. de 
Sapien. lib. ii,[vol. 1. p. 537. ed. Lugd. 1663.] 

22 Mach. Dise. lib. 1. c. 11—14. 
“ servanza del culto divino ὃ cagione della grand- 
“ ezza delle Republiche, cosi il dispregio di quello 
“@ cagione della rovina di esse...........+ Quelli 
“ Principi, 6 quelle Republiche, le quali si vogliono 
“‘ mantenere incorrotte, hanno sopra ogni altra cosa 
“ἐ ἃ mantenere incorrotte le cerimonie della Religi- 
“one, e tenerle sempre nella loro veneratione...- 
“ἘΣ debbono tutte le cose che nascono in favore 
“di quella (come che la giudicassino falsa) favor- 
“irle ed accrescerle ; ὁ tanto pit: Jo debbono fare, 
“ quanto pili prudenti sono, e quanto pill conosci- 
“tori delle cose naturali. ἘΣ perche questo modo 
“ ὃ stato osservato da gli huomini savi, ne ὃ nata 
“Ja opinione de i miracoli, che si celebrano nelle 
“religioni, eziandio false; perche i prudenti gli 
“ augumentano, da qualunque principio nascono, 
“ἐς Vautorita loro da poi ἃ quelli fede appresso ἃ 
“ qualunque.”] 


“ Come la os- — 


sao 2 = δ)ὦὡ εὖὸ le 


Ch. iii. 1, 2.] 


and contemned, bringeth ruin unto common- 
weals; that princes and states, which will 
continue, are above all things to uphold the 
reverend regard of religion, and to provide 
for the same by all means in the making of 
their laws. 

But when they should define what means 
are best for that purpose, behold, they ex- 
tol the wisdom of Paganism; they give it 
out as a mystical precept of great impor- 
tance, that princes, and such as are under 
them in most authority or credit with the 
people, should take all occasions of rare 
events, and from what cause soever the same 
do proceed, yet wrest them to the strength- 
ening of their religion, and not make it nice 
for so good a purpose to use, if need be, 


Superstition: It arises from Zeal or Fear, 


299 


and character of his religion ; the one zeal, 
the other fear. 

Zeal, unless it be rightly guided, when it 
endeavoreth most busily to please God, 
forceth upon him those unseasonable offices 
which please him not. For which cause, 
if they who this way swerve be compared 
with such sincere, sound, and discreet, as 
Abraham was in matter of religion; the 
service of the one is like unto flattery, the 
other like the faithful sedulity of friend- 
ship**. Zeal, except it be ordered aright, 
when it bendeth itself unto conflict with 
things either indeed, or but imagined to be 
opposite unto religion, useth the razor many 
times with such eagerness, that the very 
life of religion itself is thereby hazarded ; 


plain forgeries. Thus while they study how 
to bring to pass that religion may seem but 
amatter made, they lose themselves in the 


through hatred of tares the corn in the field 
of God is plucked up. So that zeal need- 
eth both ways a sober guide. 


very maze of their own discourses, as if rea- 
son did even purposely forsake them, who 
of purpose forsake God the author thereof. 
For surely a strange kind of madness it is, 
that those men who though they be void of 
piety, yet because they have wit cannot 
choose but know that treachery, guile, and 
deceit are things, which may for a while 
but do not use long to go unespied, should 


teach that the greatest honour to a state | 


is perpetuity 38... and grant that alterations 
in the service of God, for that they impair 
the credit of religion, are therefore perilous 
in commonweals, which have no continu- 
ance longer than religion hath all reverence 
done unto it*4; and withal acknowledge 
(for so they do) that when people began io 


espy the falsehood of oracles, whereupon all | 


Gentility was built. their hearts were utterly 
averted from it; and notwithstanding 


counsel princes in sober earnest, for the | 
strengthening of their states to maintain re- | 
ligion, and for the maintenance of religion | 


not to make choice of thatwhich is true, but 
to authorize that they may make choice of 
by those false and fraudulent means which 
in the end must needs overthrow it. Such 
are the counsels of men godless, when they 
would shew themselves politic devisers, able 
to create God in man by art. 

Ill. Wherefore to let go this execrable 
crew, and to come to extremities on the 
OfSuperstition Contrary hand; two affections 
ppc.tbe pie there are, the forces whereof, 
misouided zeal @8 they bear the greater or 
orignorant fear lesser sway in man’s heart, 
ofdivine slory. frame accordingly the stamp 


23 [* Non ὃ la salute d’ una Republica 6 d’ un 
Regno havere un Principe che prudentemente 
 governi, mentre vive, ma uno che I ordini in 
“modo, che morendo, ancora la si mantenga.” 
©, 11.) 

24 [ Nessumo maggiore indizio si puote havere 
dalla rovina d’ una provincia, che vedere dispre- 
 giato il culto divino.” ο. 12.] 

25 [* Come costoro cominciarono dipoi a parla- 


Tear on the other side, if it have not the 
light of true understanding concerning 
God, wherewith to be moderated, breedeth 
likewise superstition. It is therefore dan- 
gerous, that in things divine we should 
work too much upon the spur either of zeal 
or fear. Fear isa good solicitor to devo- 
tion. Howbeit, sith fear in this kind doth 
grow from an apprehension of Deity endued 
with irresistible power to hurt, and is of all 
affections (anger excepted) the unaptest to 
admit any conference with reason; for 
which cause the wise man doth say of fear 
that it is a betrayer of the forces of reason- 
able understanding *7; therefore except men 
know beforehand what manner of service 
pleaseth God, while they are fearful they 
try all things which fancy offereth. Many 
there are who never think on God but when 
they are in extremity of fear ; and then, be- 
cause what to think or what to do they are 
uncertain, perplexity not suffering them to 
be idle, they think and do as it were in a 
phrenzy they know not what. 

[3.1 Superstition neither knoweth the 
right kind, nor observeth the due measure, 
of actions belonging to the service of God, 
but is always joined with a wrong opinion 
touching things divine. Superstition is, 
when things are either abhorred or observed 
with a zealous or fearful, but erroneous, 
relation to God. By means whereof, the 
superstitious do sometimes serve, though 
the true God, yet with needless offices, and 
defraud him of duties necessary ; sometime 
load others than him with such honours as 
properly are his. The one their oversight, 
who miss in the choice of that wherewith ; 
the other theirs, who fail in the election of 
him towards whom they shew their devo- 
tion: this the crime of idolatry, that, the 


| “ye ἃ modo de’ Potenti, e questa falsita si fu sco- 


«ἐ perta ne’ popoli, divennero gli huomini increduli, 
“ ed atti ἃ perturbare ogn’ ordine buono.” } 

262 Chron. xx. 7; “ Abraham thy friend.” 

27 Wisd. xvii. 12. 


800 


fault of voluntary either niceness or super- | 
fluity in religion. 

[3.1 The Christian world itself being di-! 
vided into two grand parts, it appeareth by 
the general view of both, that with matter 
of heresy the west hath been often and 
much troubled ; but the east part never qui- 
et, till the deluge of misery, wherein now 
they are, overwhelmed them. The chiefest 
cause whereof doth seem to have lien in 
the restless wits of the Grecians, evermore 
proud of their own curious and subtle in- 
ventions ; which when at any time they 
had contrived, the great facility of their lan- 
guage served them readily to make all 
things fair and plausible to men’s under- 
standing. Those grand heretical impieties 
therefore, which most highly and immedi- 
ately touched God and the glorious Trini- 
ty, were all in a manner the monsters of the 
east. The west bred fewer a great deal, 
and those commonly of a lower nature, such 
as more nearly and directly concerned 
rather men than God; the Latins being al- 


Why the Charge of Superstition must be met. 


ways to capital heresies less inclined, yet 
unto gross superstition more. 

[4.] Superstition such as that of the 
Pharisees was?*, by whom divine things 


indeed were less, because other things were 
more divinely esteemed of than reason 
would ; the superstition that riseth volunta- 
rily, and by degrees which are hardly dis- 
cerned mingleth itself with the rites even 
of very divine service done to the only true 
God, must be considered of as a creeping 
and encroaching evil; an evil the first be- 
ginnings whereof are commonly harmless, 
so that it proveth only then to be an evil 
when some farther accident doth grow unto 
it, or itself come unto farther growth. For 
in the Church of God sometimes it cometh 
to pass as in over battle grounds”, the fer- 
tile disposition whereof is good ; yet because 
it exceedeth due proportion, it bringeth forth 
abundantly, through too much rankness, 
things less profitable ; whereby that which 
principally it should yield being either pre- 
vented in place, or defrauded of nourish- 
ment, faileth. This (if so large a discourse 
were necessary) might be exemplified even 
by heaps of rites and customs now super- 
stitious in the greatest part of the Christian 
world, which in their first original begin- 
nings, when the strength of virtuous, de- 
vout, or charitable affection bloomed 30 them, 
no man could justly have condemned as evil. 

IV. But howsoever superstition do grow, 


28 Mark vii. 9. 

29(Battel or Battle, adj. ‘“ Fruitful, fertile.” 
“ From the verb “ to battel” or “ battil,” which 
sometimes signifies “to grow fat,” sometimes “ to 
“render fertile.” Todd’s Johnson’s Dict.] 


39 [Numbers xvii. 8. “The rod of Aaron for 
“the house of Levi was budded, and brought 
“ forth buds, and bloomed blossoms, and yield- 
‘ed almonds :” quoted by Mr. Todd.] 


[Boox V. 


that wherein unsounder times have done 
amiss, the better ages ensuing 
must rectify as they may. I 
now come therefore to those 
accusations brought against us 
by pretenders of reformation; question of this 
the first in the rank whereof is Book 

such, that if so be the Church οἵ England 
did at this day therewith as justly deserve 
to be touched, as they in this cause have 
imagined it doth, rather would I exhort all 
sorts to seek pardon even with tears at the 
hands of God, than meditate words of de- 
fence for our doings, to the end that men 
might think favourably of them. For as 
the case of this world, especially now, doth 
stand, what other stay or succour have we to 
lean unto, saving the testimony of our con- 
science, and the comfort we take in this, 
that we serve the living God, (as near as 
our wits can reach unto the knowledge 
thereof) even according to his own will, and 
do therefore trust that his mercy shall be 
our safeguard against those enraged pow- 
ers abroad, which principally in that respect 
are become our enemies? But sith noman 
can do ill with a good conscience, the con- 
solation which we herein seem to find, is 
but a mere deceitful pleasing of ourselves 
in error, which at the length must needs 
turn to our greater grief, if that which we 
do to please God most be for the manifold 
defects thereof offensive unto him. For so 
it is judged, our prayers, our sacraments, 
our fasts, our times and places of public 
meeting together for the worship and ser- 
vice of God, our marriages, our burials, our 
functions, elections, and ordinations ecclesi- 
astical, almost whatsoever we do in the ex- 
ercise of our religion according to laws for 
that purpose established, all things are some 
way or other thought faulty, all things stain- 
ed with superstition. 

[2.] Now although it may be the wiser 
sort of men are not greatly moved hereat, 
considering how subject the very best things 
have been always unto cavil, when wits pos- 
sessed either with disdain or dislike thereof 
have set them up as their mark to shoot at: 
safe notwithstanding it were not therefore 
to neglect the danger which from hence may 
grow, and that especially in regard of them, 
who desiring to serve God as they ought, 
but being not so skilful as in every point to 
unwind themselves where the snares of gloss- 
ing speech do lie to entangle them, are in 
mind not a little troubled, when they hear 
so bitter invectives against that which this 
church hath taught them to reverence as 
holy, to approve as lawful, and to observe 
as behoveful for the exercise of Christian 
duty. It seemeth therefore at the least for 
their sakes very meet, that such as blame 
us in this behalf be directly answered, and 
they which follow us informed plainly in the 
reasons of that we do. 


Of the redress 
of superstition 
in God’s 
Church, and 
concerning the 


Ch. vi, 11 


[3.] On both sides the end intended be- 
tween us, is to have laws and ordinances such 
as may rightly serve to, abolish superstition, 
and to establish the service of God with all 
things thereunto appertaining in some per- 
fect form. 

There is an inward reasonable *, and 
there is a solemn *! outward serviceable 
worship belonging unto God. Of the for- 
mer kind are all manner virtuous duties 
that each man in reason and conscience to 
Godward oweth. Solemn and serviceable 
worship we name for distinction’s sake, 
whatsoever belongeth to the Church or pub- 
lie society of God by way of external ado- 
ration. It is the later of these two where- 
upon our present question groweth. 

Again,this later being ordered, partly, 
and as touching principal matters, by none 
but precepts divine only; partly, and as 
concerning things of inferior regard, by or- 
dinances as well human as divine: about 
the substance of religion wherein God’s on- 
ly law must be kept, thercis here no con- 
troversy ; the crime now intended against 
us is, that our laws have not ordered those 
inferior things as behoveth, and that our 
customs are either superstitious, or other- 
wise amiss, whether we respect the exer- 
cise of public duties in religion, or the func- 
tions of persons authorized thereunto. 

V. It is with teachers of mathematical 
sciences usual, for us in this present ques- 
tion necessary, to lay down 


cies first certain reasonable de- 
demanding _ mands, which in most particu- 
may reason- _ lars following are to serve as 
ably be granted principles whereby to work, 
concerning 


and therefore must be before- 
hand considered. The men 
whom we labour to inform in 
the truth perceive that so to 
proceed is requisite. For to 
this end. they also propose 
touching customs and rites in- 
different their general axioms, some of them 
subject unto just exceptions, and, as we think, 
more meet by them to be farther considered, 
than assented unto by us. As that, “In 
“outward things belonging to the service 
“ of God, reformed churches ought by all 
“ means to shun conformity with the church 
“ of Rome;” gerd the first reformed should 
“be a pattern whereunto all that come af- 
“ter ought to conform themselves ;” that 
“sound religion may not use the things 
«“ which being not commanded of God have 
“ been either devised or abused unto super- 
“ stition.” These and the rest of the same 
consort we have in the book going before 
examined. 

Other canons they allege and rules not 
unworthy of approbation ; as _ that, “In all 
“ such things the glory of God, and the edi- 


matters of out- 
ward form in 
the exercise of 
true religion. 
And, fifthly, of 
a rule not safe 
nor reasonable 
in these cases. 


80 Rom. xii. 1. 81 Luke i. 23. 


Puritan Tests of Church Orders wrong or vague. 


| 


301 


“fication or ghostly good of his people, 
ὦ must be sought;” ‘“ That nothing should 
“be undecently or unorderly done.” But 
forasmuch as all the difficulty is in discern- 
ing what things do glorify God and edif 
his Church, what not; when we should think 
them decent and fit, when otherwise : be- 
cause these rules being too general, come 
not near enough unto the matter which we 
have in hand; and the former principles 
being nearer the purpose, are too far from 
truth; we must propose unto all men cer- 
tain petitions incident and very material in 
causes of this nature, such as no man of 
moderate judgment hath cause to think 
unjust or unreasonable. 

VI. The first thing therefore which is of 
force to cause approbation with good con- 
science towards such customs 
or rites as publicly are estab- 
lished, is when there ariseth 
from the due consideration of 
those customs and riies in 
themselves apparent reason, 
although not always to prove 
them better than any other that might possi- 
bly be devised, (for who did ever require 
this in man’s ordinances ?) yet competent to 
shew their conveniency and fitness, in regard 
of the use for which they should serve. 

Now touching the nature of religious ser- 
vices, and the manner of their due perfor- 
mance, thus much generally we know to be 
most clear; that whereas the greatness and 
dignity of all manner of actions is measured 
by the worthiness of the subject from which 
they proceed, and of the object whereabout 
they are conversant, we must of necessity 
in both respects acknowledge, that this pre- 
sent world affordeth not any thing compa- 
rable unto the public duties of religion. 
For if the best things have the perfectest 
and best operations, it will follow, that see- 
ing man is the worthiest creature upon 
earth, and every society of men more wor- 
thy than any man, and of societies that 
most excellent which we call the Church; 
there can be in this world no work perform- 
ed equal to the exercise of true religion, the 
proper operation of the Church of God. 

Again, forasmuch as religion worketh 
upon him who in majesty and power is in- 
finite, as we ought we account not of it, un- 
less we esteem it even according to that 
very height of excellency which our hearts 
conceive when divine sublimity itself is 
rightly considered. In the powers and 
faculties of our souls God requireth the ut- 
termost which our unfeigned affection to- 
wards him is able to yield *. So that if 
we affect him not far above and before all 
things, our religion hath not that inward 
perfection which it should have, neither do 
we indeed worship him as our God. 


The first propo- 
sition touching 
judgment what 
things are con- 
venient in the 
outward public 
ordering of 
church affairs. 


32 John iv. 24; Wisd. vi. 10; 1 Chron. xxix. 17. 


902 


[3.1] That which inwardly each man 
should be, the Church outwardly ought to 
testify. And therefore the duties of our re- 
ligion which are seen must be such as that 
affection which is unseen ought to be. 
Signs must resemble the things they sig- 
nify. If religion bear the greatest sway in 
our hearts, our outward religious duties 
must shew it as far as the Church hath 
outward ability. Duties of religion per- 
formed by whole societies of men, ought to 
have in them according to our power a 
sensible excellency, correspondent to the 
majesty of him whom we worship 38, Yea 
then are the public duties of religion best 
ordered, when the militant Church doth re- 
semble by sensible means *4, as it may in 
such cases, that hidden dignity and glory 
wherewith the Church triumphant in heav- 
en is beautified. 

Howbeit, even as the very heat of the 
sun itself which is the life of the whole 
world was to the people of God in the des- 
ert a grievous annoyance, for ease whereof 
his extraordinary providence ordained a 
cloudy pillar to overshadow them: so things 
of general use and benefit (for in this world 
what is so perfect that no inconvenience 
doth ever follow it?) may by some acci- 
dent be incommodious to a few. In which 
case, for such private evils remedies there 
are of like condition, though public ordi- 
nances, wherein the common good is re- 
spected, be not stirred. 

Let our first demand be therefore, that in 
the external form of religion such things as 
are apparently, or can be sufficiently proved, 
effectual and generally fit to set forward 
godliness, either as betokening the great- 
ness of God, or as beseeming the dignity 
of religion, or as concurring with celestial 
impressions in the minds of men, may be 
reverently thought of; some few, rare, cas- 
ual, and tolerable, or otherwise curable, in- 
conveniences notwithstanding. 

VII. Neither may we in this case lightly 
esteem what hath been allowed as fit in the 
judgment of antiquity, and by 
the long continued practice of 
the whole Church; from which 
unnecessarily to swerve, experience hath 
never as yet found it safe. For wisdom’s 
sake we reverence them no less that are 
young, or not much less, than if they were 
stricken in years. And therefore of such it 
is rightly said that their ripeness of under- 
standing is “grey hair,” and their virtues 


The second 
proposition. 


332 Chron. ii. 5. 

8, Ἐκκλησία ἐστὶν ἐπίγειος οὐρανός. Germa. περὶ 
τῶν ἱερουργουμένων. [ap. Bibl. Patr. Colon. viii. 53.] 
“ Delectatio Donitei in Ecclesia est ; Ecclesia vero 
‘est imago celestium.” Ambros. de Interpel. Job 
et Dav. [I. ii. c. 2. t. i. 641.] “Facit in terris opera 
celorum.” Sidon. Apol. Epist. lib. vi. [Ep. 12. ap. 
Bibl. Patr. Colon. iii. 988.] 


Our first Test, intrinsic Reasonableness : our second, Antiquity. 
? ? qu y 


[Boox V. 


“old age %.” But because wisdom and 
youth are seldom joined in one, and the or- 
| dinary course of the world is more accord- 
| ing to Job’s observation, who giveth men 
‘advice to seek “wisdom amongst the an- 
| “cient, and in the length of days, under- 
“ standing ὅδ. “therefore if the comparison 
do stand between man and man, which 
shall hearken unto other ; sith the aged for 
the most part are best experienced, least 
subject to rash and unadvised passions, it 
hath been ever judged reasonable that their 
sentence in matter of counsel should be 
better trusted, and more relied upon than 
other men’s. The goodness of God having 
furnished man with two chief instruments 
both necessary for this life, hands to exe- 
cute and a mind to devise great things; the 
one is not profitable longer than the vigour 
of youth doth strengthen it, nor the other 
greatly till age and experience have brought 
it to perfection. In whom therefore time 
hath not perfected knowledge, such must 
be contented to follow them in whom it 
hath. For this cause none is more atten- 
tively heard than they whose speeches are 
as David’s were, “I have been young and 
“now am old *7,” much I have seen and 
observed in the world. Sharp and subtile 
discourses of wit procure many times ver 
great applause, but being laid in the bal- 
ance with that which the habit of sound ex- 
perience plainly delivereth, they are over- 
weighed. God may endue men extraordi- 
narily with understanding as it pleaseth 
him. But let no man presuming thereupon 
neglect the instructions, or despise the ordi- 
nances of his elders, sith He whose gift 
wisdom is hath said %*, “Ask thy father 
“and he will shew thee; thine ancients and 
“they shall tell thee.” 

[2.] It is therefore the yoice both of God 
and nature, not of learning only, that espe- 
cially in matters of action and policy, “The 
“sentences and judgments of men experi- 
“enced, aged and wise, yea theugh they 
“speak without any proof or demonstration, 
“are ng less to be hearkened unto, than as be- 
“ing demonstrations in themselves ; because 
“such men’s long observation is as an eye, 
“wherewith they presently and plainly be- 
“hold those principles which sway over all 
“actions 5°.’ Whereby we are taught both 
the cause wherefore wise men’s jude@ments 
should be credited, and the mean how to 
use their judgments to the increase of our 
own wisdom. That which sheweth them 
to be wise, is the gathering of principles 
out of their own particular experiments, 


35 Wisd, iv. 9. 37 [Psalm xxxvii. 25.] 

36 Job. xii. 12. 38 Deut xxxii. 7. ; 

39 Arist. Eth. vi. cap. 11. [Act προσέχειν τῶν ἐμ- 
πεΐρων καὶ πρεσβυτέρων ἢ φρονίμων ταῖς ἀναποδείκτοις 
φάσεσι καὶ δόξαις, οὐχ ἧττον τῶν ἀποδειξέων᾽ διὰ γὰρ 
τὸ ἔχειν ἐκ τῆς ἐμπειρίας ὄμμα ὁρῶσιν ἀρχάς}. 


Ch. viii. 1, 2.] 


And the framing of our particular experi- 
ments according to the vite of their princi- 
ples shall make us such as they are. 

[3.] If therefore even at the first so great 
account should be made of wise men’s 
counsels touching things that are publicly 
done, as time shall add thereunto continu- 
ance and approbation of succeeding ages, | 
their credit and authority must needs be | 
greater. They which do nothing but that | 
which men of account did before them, are, 
although they do amiss, yet the less faulty, 
because they are not the authors of harm. 
And doing well, their actions are freed from 
prejudice of novelty. To the best and 
wisest *°, while they live, the world is con- | 
tinually a froward opposite, a curious ob- 
server of their defects and iinpertections; | 
their virtues it afterwards as much admireth. | 
And for this cause many times that which | 
most deserveth approbation would hardly | 
be able to find favour, if they which propose | 
it were not content to proless themselves | 
therein scholars and followers of the an- 
cient. For the world will not endure to} 
hear that we are wiser than any have been | 
which went before. In which consideration | 
there is cause why we should be slow and | 
unwilling to change, without very urgent | 
necessity, tlle ancient ordinances, rites, and | 
long approved customs, of our venerable | 

redecessors. The love of things ancient 
oth argue‘! stayedness, but levity and | 
want of experience maketh apt unto inno- 
vations. That which wisdom did first be- 
gin, and hath been with good men long 
continued, challengeth allowance of them 
that succeed, although it plead for itself 
nothing. That which is new, if it promise 
not much, doth fear condemnation before 
trial; till trial, no man doth acquit or trust 
it, what good soever it pretend and promise. 
So that in this kind there are few things 
known to be good, till such time as they 
grow to be ancient. The vain pretence of 
those glorious names, where they could not 
be with any truth, neither in reason ought 
to haye been so much alleged, hath wrought 
such a prejudice against them in the minds 
of the common sort, as if they had utterly 
no force at all; whereas (especially for 
these observances which concern our pres- 
ent question) antiquity, custom, and consent 
in the Church of God, making with that 
which law doth establish, are themselves 


49TI pds τοὺς ἐκ ποδῶν φθόνος οὐδεὶς φύεται. Philo. 

ἘΠ Πᾶσα δυσμένεια τῳ βίῳ τούτῳ συναποτίθεται. Sy- 
nes. 
Τὸ ἐκ ποδῶν οὔτ᾽ ἀντιπίπτει καὶ τετίμηται ἀφθόνως. 
Greg. Naz. ἐν Στιχ. [t. ii. 251. ed. Paris. 1630.] 

48°Ocor δι᾽ εὐστάθειαν τρόπων τὸ τῆς ἀρχαιότητος 
σεμνὸν τοῦ καινοπρεποῦς προετίμησαν, καὶ ἁπαραποίητον 
τῶν πατέρων διεφύλαξαν τὴν παράδοσιν, κατά τε χώραν 
καὶ πύλιν, ταύτη κέχρηνταε τὴ φονη. Basil. de Spirit. 
Sanct. cap. vii. [Ed. Bened. iii. 23.] 


Our third Test, Church Authority. 303 


most sufficient reasons to uphold the same, 
unless somé notable public inconvenience 
enforce the contrary. For “2 a small thing 
in the eye of law is as nothing. 

[4.] We are therefore bold to make our 
second petition this, That in things the fit- 
ness whereof is not of itself apparent, nor 
easy to be made sufficiently manifest unto 
all, yet the judgment of antiquity concurring 
with that which is received, may induce 
them to think it not unfit, who are not able 
to allege any known weighty inconvenience 
which it hath, or to take any strong excep- 
tion against it. 

VIII. All things cannot be of ancient con- 
tinuance which are expedient and needful 
for the ordering of spiritual he third pro- 
affairs: but the Church being position 
a body which dieth not hath always power, 
as occasion requireth, no Jess to ordain that 
which never was, than to ratify what hath 
been before. To prescribe the order of 
deing in all things, is a peculiar prerogative 
which Wisdom hath 43, as queen or sove- 
reign conmimandress over other virtues. 
This in every several man’s actions of com- 
mon life appertaineth unto Moral, in public 
and politic secular affairs unto Civil wis- 
dom. In like manner, to devise any certain 
form for the outward administration of pub- 
lie duties in the service of God, or things 
belonging thereunto, and to find out the 
most convenient for that use, is a point of 
wisdom Ecclesiastical. 

[3.1 It is not for a man which doth know 
or should know what order is, and what 
peaceable government requireth, to ask, 
“why we should hang our judgment upon 
“the Church’s sleeve ;” and “why in mat- 
“ters of order, more than in matters of doc- 
“trine 44.” The Church hath authority to 
establish that for an order at one time, 
which at another time it may abolish, and 
in both may do well. But that which in 
doctrine the Church doth now deliver right- 
ly as a truth, no man will say that it may 
hereafter recall, and as rightly avouch the 
contrary. Laws touching matter of order 
are changeable, by the power of the 
Church; articles concerning doctrine not 
so. We read often in the writings of cath- 
olic and holy men touching matters of doc- 
trine, “this we believe, this we hold, this 
“the Prophets and Evangelists have de- 
“clared, this the Apostles have delivered, 
“this Martyrs have sealed with their blood, 
“ and confessed in the midst of torments, to 
“this we cleave as to the anchor of our 


42'O μὲν μικρὸν τοῦ εὖ παρεκβαίνων, οὐ ψέγεται. 
Arist. Ethic. ii. c. 9. “Μοάϊοϊ nulla fere ratio hab- 
“erisolet.” Tiraquel de Jud. in Reb. exig. cap. 10. 
(Opp. t. vi. 83. Bayle calls him “ un des plus sa- 
“vans hommes du xvi. siecle.”] 

3 Ἡ μὲν φρόνησις περὶ τὰ ποιητέα ὅρους αὐτοῖς τι- 
θεῖσα. Philo[de SS. LL. Allegor. lib. i. t. i, 52.] 

41 Τὶ C. lib. iii. p. 171. 


304 


“souls, against this, though an Angel from 
“heaven should preach unto us, we would 
“not believe.” But did we ever in any of 
them read, touching matters of mere come- 
liness, order, and decency, neither com- 
manded nor prohibited by any Prophet, any 
Evangelist, any Apostle, “ Although the 
“church wherein we live, do ordain them 
“to be kept, although they be never so gen- 
“erally observed, though all the churches 
“in the world should command them, 
“though Angels from heaven should re- 
“quire our subjection thereunto, J would 
“hold him accursed that doth obey ?” Be 
it in matter of the one kind or of the other, 
what Scripture doth plainly deliver, to that 
the first eee both of credit and obedience 
is due; the next whereunto is whatsoever 
any man can necessarily conclude by force 
of reason; after these the voice of the 
Church succeedeth. That which the Church 
by her ecclesiastical authority shall proba- 
bly think and define to be true or good, 
must in congruity of reason overrule all 
other inferior judgments whatsoever. 

[3.] To them which ask why we thus 
hang our judgment on the Church’s sleeve, 
I answer with Solomon, because “ two are 
“better than one.” “Yea simply (saith 
“ Basil 45) and universally, whether it be in 
“works of Nature, or of voluntary choice 
“and counsel, I see not any thing done as 
“it should be, if it be wrought by an agent 
“singling itself from consorts.” The Jews 
had a sentence of good advice, “ Take not 
“upon thee to be a judge alone ; there is no 
“sole judge but one only; say not to oth- 
“ers, Receive my sentence, when their au- 
“thority is above thine 47”? The bare con- 
sent of the whole Church should itself in 
these things stop their mouths, who living 
under it, dare presume to bark against it. 
“There is (saith Cassianus) no place of 
“audience left for them, by whom obedience 
“is not yielded to that which all have 
“agreed upon 4%.” Might we not think it 
more than wonderful, that nature should in 
all communities appoint a predominant 
judgment to sway and overrule in so many 


45 Eccles. iv. 9. 

46 Basil. Ep. 68. [al. 97. ἁπαξαπλῶς οὐδὲν οὔτε τῶν 
ἐκ φύσεως οὔτε τῶν ἐκ προαιρέσξως κατορθουμένων ὁρῶ, 
ἄνευ τῆς τῶν ὁμοφύλων συμπνοίας ἐπιτελούμενον' ὅπου 
γε καὶ αὐτὴ ἡ προσευχὴ μὴ ἔχουσα τοὺς συμφωνοῦντας 
ἀδρανεστέρα ἐστὶ πολλῳ ἑαυτῆς. t. iil. 191.] Decr. 
pars. i. dist. 8. c. [2. Corp. Jur. Can. p. 5.] Que 
contra. ‘ Turpis est omnis pars universo suo non 
«ὁ congruens.” 

47 R. Ishmael in Cap. Patr. [fol. 54. ed. Venet 
1567. ἬΝ $x) InN NON YOM) PT PNY YM ΚἽ ὙΠ ON 

[:anx ΝΥ paws pnw snp dap 

48 Cassian de Incarn. 1. i. c. 6. [in Bibl. Patr. Lat. 
iy. 60. “ Prejudicium suum damnationis exhibu- 
“ it, qui judicium universitatis impugnat ; et audi- 
“ enti locum non habet qui a cunctis statuta con- 
“ vellit.”] 


Fourth Test: Dispensation in dispensable Matter. 


[Book V. 


things; or that God himself should allow so 
much authority and power unto every poor 
family for the ordering of all which are in 
it; and the city of the living God, which is 
his Church, be able neither to command 
nor yet to forbid any thing, which the mean- 
est shall in that respect, and for her sole 
authority’s sake, be bound to obey ? 

[4.] We cannot hide or dissemble that 
evil, the grievous inconvenience whereof we 
feel. Our dislike of them, by whom too 
much heretofore hath been attributed unto 
the Church, is grown to an error on the 
contrary hand; so that now from the Church 
of God too much is derogated. By which 
removal of one extremity with another, the 
world seeking to procure a remedy, hath 
purchased a mere exchange of the evil 
which before was felt. 

Suppose we that the sacred word of God 
can at their hands receive due honour, by 
whose incitement the holy ordinances of 
the Church endure every where open con- 
tempt? No; it is not possible they should 
observe as they ought the one, who from 
the other withdraw unnecessarily their own 
or their brethren’s obedience. 

Surely the Church of God in this busi- 
ness is neither of capacity, I trust, so weak, 
nor so unstrengthened, I know, with au- 
thority from above, but that her laws may 
exact obedience at the hands of her own 
children, and enjoin gainsayers silence, giy- 
ing them roundly to understand, that where 
our duty is submission, weak oppositions 
betoken pride. 

[5.] We therefore crave thirdly to have 
it granted, that where neither the evidence 
of any law divine, nor the strength of any 
invincible argument otherwise found out b 
the light of reason, nor any notable public 
inconvenience, doth make against that which 
our own laws ecclesiastical have although 
but newly instituted for the ordering of 
these affairs, the very authority of the 
Church itself, at the least in such cases, may 
give so much credit to her own laws, as to 
make their sentence touching fitness and 
conveniency weightier than any bare and 
naked conceit to the contrary; especially 
in them who can owe no less than child-like 
obedience to her that hath more than moth- 
erly power. 

IX. There are ancient ordinances, laws 
which on all sides are allowed to be just 
and good, yea divine and apos- 
tolic constitutions, which the 
church it may be doth not al- 
ways keep, nor always justly deserve blame 
in that respect. For in evils that cannot be 
removed without the manifest danger of 
greater to succeed in their rooms, wisdom, 
of necessity, must-give place to necessity. 
All it can do in those cases is to devise how 
that which must be endured may be miti- 
gated, and the inconveniences thereof coun- 


The fourth 
proposition. 


Ch. ix. 2.1 


tervailed as near as may be; that when the 
best things are not possible, the best may 
be made of those that are. 

Nature than which there is nothing more 
constant, nothing more uniform in all her 
ways, doth notwithstanding stay her hand, 
yea, and change her course, when that 
which God by creation did command, he 
doth at any time by necessity countermand. 
It hath therefore pleased himself sometime 
to unloose the very tongues even of dumb 
creatures, and to teach them to plead this 
in their own defence 45, lest the cruelty of 
man should persist to afflict them for not 
keeping their wonted course, when some in- 
vincible impediment hath hindered. 

If we leave Nature and look into Art, the 
workman hath in his heart a purpose, he 
carrieth in mind the whole form which his 
work should have, there wanteth not in 
him skill and desire to bring his labour to 
the best effect, only the matter which he 
hath to work on is unframable. This ne- 
cessity excuseth him, so that nothing is de- 
rogated from his credit, although much of 
his work’s perfection be found wanting. 


Touching actions of common life, there is | 


not any defence more favourably heard than 
theirs, who allege sincerely for themselves, 


that they did as necessity constrained them. | 


For when the mind is rightly ordered and 
affected as it should be, incase some exter- 
nal impediment crossing well advised desires 
shall potently draw men to leave what they 
principally wish, and to take a course which 
they would not if their choice were free; 
whai necessity forceth men unto °°, the same 
in this case it maintaineth, as long as noth- 
ing is committed simply in itself evil, noth- 


ing absolutely sinful or wicked, nothing re- | 


pugnant to that immutable law, whereby 


whatsoever is condemned as evil can never | 


any way be made good. The casting away 
of things profitable for the sustenance of 
man’s life, is an unthankful abuse of the 
fruits of God’s good providence towards 
mankind. Which consideration for all that 5! 
did not hinder St. Paul from throwing corn 
into the sea, when care of saving men’s 
lives made it necessary to lose that which 
else had been better saved. Neither was 
this to do evil, to the end that good might 
come of it: for of two such evils being not 
both evitable, the choice of the less is not 
evil. And evils must be in our construc- 
tions judged inevitable, if there be no appa- 
rent ordinary way to avoid them; because 
where counsel and advice bear rule, of God’s 
extraordinary power without extraordinary 
warrant we cannot presume. 


49 Numb. xxii. 28. 
50 ἐς Necessitas, quicquid coegit, defendit.” Se- 
ae Controy. [{lib. iv. controy. 27. p. 186, ed. Paris. 
᾿ 
δ᾽ Acts xxvii. 38. 


Vou. I. 20 


Analogies for a dispensing Power in the Church. 


305 


In civil affairs to declare what sway ne- 
cessity hath ever been accustomed to bear, 
were labour infinite. The Jaws of all states 
and kingdoms in the world have scarcely 
of any thing more common use. Should 
then only the Church shew itself inhuman 
and stern, absolutely urging a rigorous ob- 
servation of spiritual ordinances, without 
relaxation or exception what necessity so- 
ever happen? We know the contrary prac- 
tice to have been commended by him 52, 
upon the warrant of whose judgment the 
Church, most of all delighted with merciful 
and moderate courses, doth the oftener con- 
descend unto like equity, permitting in cases 
of necessity that which otherwise it disal- 
loweth and forbiddeth. 

Cases of necessity being sometime but 
urgent, sometime extreme 58, the considera- 
tion of public utility is with very good ad- 
vice judged at the least equivalent with the 
easier kind of necessity. 

[2.] Now that which causeth numbers to 
storm against some necessary tolerations, 
which they should rather let pass with silence, 
considering that in polity as well ecclesias- 
tical as civil, there areand willbe always evils 
which no art of man can cure, breaches and 
leaks more than man’s wit hath hands to stop ; 
that which maketh odious unto them many 
things wherein notwithstanding the truth 
is that very justregard hath been had of the 
public good; that which ina great part of 
the weightiest causes belonging to this pre- 
sent controversy hath ensnared the judg- 
ments both of sundry good and of some well 
learned men, is the manifest truth of certain 
general principles, whereupon the ordinan- 
ces that serve for usual practice in the 
Church of God are grounded. Which 
principles men knowing to be most sound, 
and that the ordinary practice according- 
ly framed is good, whatsoever is over and 
besides that ordinary, the same they judge 
repugnant to those true principles. The 
cause of which error is ignorance what re- 
straints and limitations all such principles 
have, in regard of so manifold varieties 54 
as the Matter whereunto they are appliable 
doth commonly afford. These varieties are 
not known but by much experience, from 
whence to draw the true bounds of all prin- 
apes to discern how far forth they take 
effect, to see where and why they fail, to 
apprehend by what degrees and means they 
lead to the practice of things in show though 
not in deed repugnant and contrary one to 


52 Luke vi. 4. 

53 « Causa necessitatis et utilitatis equiparantur 
in jure.” Abb. Panor, ad c. ut super nu. 15. de 
Reb. Eccles. non alien. [Comment. in Decretal. t. 
ni. 76. Lugd. 1586.] 

54’Ey τοῖς περὶ ras πράξεις λογοις, of μὲν καθόλου 
κενώτεροΐ εἰσιν, of δ᾽ ἐπὶ μέρους ἀληθινώτεροι' περὶ γὰρ 
τὰ καθ᾽ ἕκαστα ai πράξεις. Arist. Eth. lib. ἢ. ec. 7 


306 


another, requireth more sharpness of wit, 
more intricate circuitions of discourse, more 
industry and depth of jadgment, than com- 
mon ability doth rick. So that general 
rules, till their limits be fully known (espe- 
cially in matter of public and ecclesiastical 
affairs,) are by reason of the manifold secret 
exceptions which lie hidden in them, no 
other to the eye of man’s understanding than 
cloudy mists cast before the eye of com- 
mon sense. They that walk in darkness 
know not whither they go. And even as 
little is their certainty, whose opinions gen- 
eralities only do guide. With gross and 
popular capacities nothing doth more pre- 
vail than unlimited generalities®>, because 
of their plainness at the first sight: nothing 
less with men of exact judgment, because 
such rules are not safe to be trusted over 
far. General laws are like general rules of 
physic according whereunto as no wise man 
will desire himself to be cured, if there be 
joined with his disease some special acci- 
dent, in regard whereof that whereby oth- 
ers in the same infirmity but without the 
like accident recover health, would be to 
him either hurtful, or at the least unprofita- 
ble: so We must not, undera colourable com- 
mendation of holy ordinances in the Church, 
and of reasonable causes whereupon they 
have been grounded for the common good, 
imagine that all men’s cases ought to have 
one measure. 

[3.] Not without singular wisdom there- 
fore it hath been provided, that as the or- 
dinary course of common affairs is disposed 
of by general laws, so likewise men’s rarer 
incident necessities and utilities should be 
with special equity considered. From hence 
it is, that so many privileges, immunities, 
exceptions, and dispensations, have been 
always with great equity and reason grant- 
ed; not to turn the edge of justice, or to 
make void at certain times and in certain 
men, through mere voluntary grace or 
benevolence, that which continually and 
universally should be of force, (as some un- 
derstand it) but in very truth to practise 
general laws according to their right mean- 
ing. 

We see in contracts and other dealings 
which daily pass between man and man, 
that, to the utter undoing of some, many 
things by strictness of Jaw may be done, 
which equity and honest meaning forbid- 
deth. Not that the law is unjust, but un- 
perfect ; nor equity against, but above the 
aw, binding men’s consciences in things 
which law cannot reach unto. Will any 
man say, that the virtue of private equity is 
opposite and repugnant to that law the si- 
lence whereof it supplieth in all such pri- 


55 [So Arist. Rhet. ii. 21. 9. of γὰρ ἀγροῖκοι μάλι- 
ore γνωμοτύποι εἰσὶ, καὶ ῥᾳδίως ἀποφαίνονται. 


Private Judgment no safe Criterion. 


[Boox V. 


vate dealing? No more is public equi 
against the law of public affairs, albeit the 
one permit unto some in special considera- 
tions, that which the other agreeably with 
general rules of justice doth in general sort 
forbid. For sith all good laws are the 
voices of right reason, which is the instru- 
ment wherewith God will have the world 
guided; and impossible it is that right 
should withstand right: it must follow that 
principles and rules of justice, be they nev- 
er so generally uttered, do no less effectual- 
ly intend than if they did plainly express an 
exception of all particulars, wherein their 
literal practice might any way prejudice 
equity. 

[4.] And because it is natural unto all 
men to wish their own extraordinary bene- 
fit, when they think they have reasonable 
inducements so to do; and no man can be 
presumed a competent judge what equity 
doth require in his own case: the likeliest 
mean whereby the wit of man can provide, 
that he which useth the benefit of any spe- 
cial benignity above the common course of 
others may enjoy it with good conscience, 
and not against the true purpose of laws 
which in outward show are contrary, must 
needs be to arm with authority some fit 
both for quality and place, to administer 
that which in every such particular shall 
appear agreeable with equity. Wherein as 
it cannot be denied but that sometimes the 
practice of such jurisdiction may swerve 
through error, even in the very best, and for 
other respects where less integrity is: so 
the watchfullest observers of inconveniences 
‘bat way growing, and the readiest to urge 
them in disgrace of authorized proceedings 
do very well know, that the disposition o 
these things resteth not now in the hands 
of Popes, who live in no worldly awe or 
subjection, but is committed to them whom 
law may at all times bridle, and superior 
power control; yea to them also in such 
sort, that law itself hath set down to what 
persons, in what causes, with what cireum- 
stances, almost every faculty or favour shall 
be granted, leaving in a manner nothing 
unto them, more than only to deliver what 
is already given by law. Which maketh it 
by miany degrees tems reasonable, that un- 
der pretence of inconveniences so easily 
stopped, if any did grow, and so well pre- 
vented that none may, men should be al- 
together barred of the liberty that law with 
equity and reason granteth. 

[5.] These things therefore considered, 
we lastly require that it may not seem hard, 
if in cases of necessity, or for common util- 
ity’s sake, certain profitable ordinances 
some time be released, rather than all men 
always strictly bound to the general rigour 
thereof. 

X. Now where the word of God leaveth 


| 
| 


Ch. xi. 1. 2.] 


the Church to make choice of her own or- 
dinances,ifagainst those things 
which have been received with 
great reason, or against that 
which the ancient practice of 
“ the Church hath continued 
time out of mind, or against such ordinan- 
ces as the power and authority of that 
Chureh under which we live hath itself de- 
vised for the public good, or against the 
discretion of the Church in mitigating some- 
times with favourable equity that rigour 
which otherwise the literal generality of 
ecclesiastical laws hath judged to be more 
convenient and meet; if against all this it 
should be free for men to reprove, to dis- 
grace, to reject at their own liberty what 
they see done and practised according to 
order set down; if in so great variety of 
Ways as the wit of man is easily able to 
find out towards any purpose, and in so 
eat liking as all men especially have unto 
ose inventions whereby some one shall 
seem to have been more enlightened from 
above than many thousands, the Church 
did give every man license to follow what 
himself imagineth that “ God’s Spirit doth 
“reveal” unto him, or what he supposeth 
that God is likely to have revealed to& some 
special person whose virtues deserve to be 
highly esteemed: what other effect could 
hereupon ensue, but the utter confusion of 
his Church under pretence of being taught, 
led, and guided by his Spirit? The gifts 
and graces whereof do so naturally all tend 
unto common peace, that where such sin- 
gularity is, they whose hearts it possesseth 
ought to suspect it the more, inasmuch as 
if it did come of God, and should for that 
cause prevail with others, the same God 
which revealeth it to them, would also give 
them power of confirming it unto others, 
either with miraculous operation, or with 
strong and invincible remonstrance of sound 
Reason, such as whereby it might appear 
that God would indeed have all men’s 
judgments give place unto it; whereas now 
the error and unsufficiency of their argu- 
ments do make it on the contrary side 
against them a strong presumption, that 
God hath not moved their hearts to think 
such things as he hath net enabled them 
to prove. 

2.) And so from rules of general di- 
rection it resteth that now we descend to 
a more distinct explication of particulars, 
wherein those rules have their special efli- 


The rule of 

men’s private 
spirits not safe 
in these cases 
to be followed 


beef 

I. Solemn duties of public service to be 

done unto God, must have their places set 
and prepared in such sort as 


eer the beseemeth actions of that re- 
roc ἡ. gard. Adam, even during the 


; space of hissmall continuance 
in Paradise, had where to present himself 


Places for Solemn Worship under the Law. 


Ee eeEEEeEyEEeEeE——————EEEeEEEEeEeE———————EESEEESE SSS 


307 


before the Lord®*. Adam’s sons had out 
of Paradise in like sort®’ whither to bring 
their sacrifices. The Patriarchs used 58 al- 
tars, and 53 mountains, and °° groves, to the 
selfsame purpose. 

In the vast wilderness when the people 
of God had themselves no settled habita- 
tion, yet a moveable tabernacle they were 
commanded of God to make®!. The like 
charge was given them against the time 
they should come to settle themselves in the 
land which had been promised unto their 
fathers, “ Ye shall seek that place which 
“ the Lord your God shall choose ®.” When 
God had Εἰ κᾶν Jerusalem, and in Jerusa- 
lem Mount Moriah *’, there to have his 
standing habitation made, it was in the 
chiefest of David’s*# desires to have per- 
formed so good a work. His grief was no 
less that he could not have the honour to 
build God a temple, than their anger is at 
this day, who bite asunder their own tongues 
with very wrath, that they have not as yet 
the power to pulldown the temples which 
they never built, and to level them with the 
ground. It was no mean thing which he 
purposed. To perform a work so majesti- 
cal and stately was no small charge. There- 
fore he incited all men unto bountiful contri- 
bution, and procured towards it with all his 
power, gold, silver, brass, iron, wood, pre- 
cious stones, in great abundance®. Yea, 
moreover, “ Because I have (saith David) 
“a joy in the house of my God, Ihave of 
“mine own gold and silver, besides all that 
“JT have prepared for the house of the sanc- 
“tuary, given to the house of my God three 
“ thousand talents of gold, even the gold of 
* Ophir, seven thousand talents of’ fined sil- 
“ver ®§.” After the overthrow of this first 
house of God, a second was instead there- 
of erected; but with so great odds, that 
they 57 wept which had seen the former, 
and beheld how much this later came be- 
hind it, the beauty whereof notwithstanding 
was such, that even this was also the won- 
der of the whole world. Besides which 
Temple, there were both in other parts of 
the land, and even in Jerusalem, by process 
of time, no small number of synagogues 
for men to resort unto. Our Saviour him- 
self, and after him the Apostles, frequented 
both the one and the other. 

[3.1 The Church of Christ which was in Je- 
rusalem, and held that profession which had 
not the public allowance and countenance of 
authority, could not so long use the exercise 


56 Gen. iii. 8. 63 2 Chron. iii. 1. 

57 Gen. iv. 3. 642 Chron. vi. 7. Psal. 
58 Gen. xiii. 4. exxxiil. 3—5. 

59 Gen. xxii. 1. 63 1 Chron. xxii. 14. 

60 Gen. xxi. 33. 66 1 Chron. xxix. 3, 4. 


61 Exod. xxvi. 


67 Ezra iii. 12. Hag. 
62 Deut. xii. 5—7. 


ii. 2. 


808 


of Christian religion but in private only 58. 
So that as Jews they had access to the tem- 
ple and synagogues, where God was served 
after the custom of the Law; but for that 
which they did as Christians, they were of 
necessity forced other where to assemble 
themselves ®*°. Andas God gave increase 
to his Church, they sought out both there 
and abroad for that purpose not the fittest 
for so the times would not suffer them to 
0) but the safest places they could. In 
process of time, some whiles by sufferance, 
some whiles by special leave and favour, 
they began to erect themselves oratories; 
not in any sumptuous or stately manner, 
which neither was possible by reason of the 
poor estate of the Church, and had been 
perilous in regard of the world’s envy to- 
wards them. At the length, when it pleas- 
ed God to raise up kings and emperors fa- 
vouring sincerely the Christian truth, that 
which the Church before either could not or 
durst not do, was with all alacrity performed. 
Tempies were in all places erected. No 
cost was spared, nothing judged too dear 
which that way should be spent. The 
whole world did seem to exult, that it had 
occasion of pouring out gifts to so blessed a 
purpose. That cheerful devotion which Da- 
vid this way did exceedingly delight to be- 
hold, and wish that the same in the Jewish 
people might be perpetual”, was then in 
hristian people every where to beseen. 

[3.1 Their actions, till this day always 
accustomed to be spoken of with great hon- 
our, are now called openly into question. 
They, and as many as have been followers 
of their example in that thing, we especial- 
ly that worship God either in temples which 
their hands made, or which other men sith- 
ence have framed by the like pattern, are 
in that respect charged no less than with 
the very sin of idolatry. Our churches, in 
the foam of that good spirit which directeth 
such fiery tongues, they term spitefully the 
temples of Baal, idle synagogues, abomina- 
ble styes™. 

XI. Wherein the first thing which mo- 
veth them thus to cast up their poison, are 
certain solemnities usual at 
the first erection of churches, 
Now although the same should 


The solemnity 
of erecting 
churches con- 


en 434 be blame-worthy, yet this age 
The hallowing thanks be to God hath reason- 


and dedicating 
of them scorn- 
ed, p. 141. 


ably well forborne to incur the 
danger of any such blame. It 
cannot be laid to many men’s 
charge at this day living, either that they 


have been so curious as to trouble bishops | 


with placing the first stone in the Churches 


68 Acts i. 13. 69 Acts 11. 1, 46. 

701 Chron. xxix. 17, 18. 

71 [Hooker seems here to be quoting some tract 
of Henry Barrow’s : probably “ A Brief Discovery 
“of the False Church,” London,1590 ; reprinted 
in i707. But the editor has not as yet been able 
to meet with that pamphlet.] 


Dedication of Churches a natural Expression of Reverence : 


[Boox V. 


‘they built, or so scrupulous, as after the 
erection of them to make any great ado for 
, their dedication. In which kind notwith- 
standing as we do neither allows unmeet. 
nor purpose the stiff defence of any unne- — 
cessary custom heretofore received”: so 
we know no reason wherefore churches 
should be the worse, if at the first erecting 
of them, at the making of them public, at 
the time when they are delivered as it were 
into God’s own possession, and when the 
use whereunto they shall ever serve is es- 
tablished, ceremonies fit to betoken such 
intents and to accompany such actions be 
usual, as in the purest times they have 
been 7°, When Constantine “ had finished 


72 Durand. Rational. lib. i. cap. 6. Decr. Grat. 
III. Tit. de Consecratione, Dist. i. c. 2. ‘ Taber- 
“naculum.” Gregor. Magn. Epist. x. 12. [al. xii. 
11.] and vii. 72. [ix. 70.] and vii. 63. [x. 66. The 
passage from the Decretal grounds the principle 
of consecration on the authority of the Old Testa- 
ment, and transfers it a fortiori to the Christian 
Dispensation. Durandus (who wrote in the thir- 
teenth century) gives a minute detail of the cere- 
monies used in his time. Of the “ unnecessary 
“ customs” referred to by Hooker, and of the man- 
ner in which they had come to be blended with 
the simple and noble form still retamed in the 
practice of the English Church, the following may 
serve as a specimen. “ Quarto, dicendum est. 
“ qualiter Ecclesia consecratur. Et quidem om- 
“mibus de Ecclesia ejectis, solo Diacono ibi rema- 
“nente incluso, Episcopus cum Clero ante fores 
« Ecclesize aquam non sine sale benedicit ; interim 
“jntrinsecus ardent xii luminaria ante xl cruces 
“jn parietibus Ecclesie depictas. Postmodum 
“vero clero et populo insequente cireumeundo 
“ Ecclesiam exteritus cum faleulo hyssopi, parie- 
“tes cum aqua benedicta aspergit, et qualibet 
“ vice ad januam Ecclesie veniens percutit super- 
“‘]iminare cum baculo pastorali, dicens, Attollite 
“ portas principes vestras, &c. Diaconus de intus 
“ respondet, Quis est iste Rex glorie? Cui Pon- 
“ tifex, Dominus fortis, &c. Tertia vero vice, re- 
“serato ostio, ingreditur Pontifex ecclesiam cum 
“ paucis ex ministris, clero et populo foris manente, 
“ dicens, Pax huic domui; et dicet litanias.” Let 
this be compared with the corresponding part of the 
service drawn up by Bishop Andrews, and now 
commonly used. The passages from St. Gregory 
are official letters, a few out of many, exhibiting 
the form in which, as Bishop of Rome, he was ac- 
customed to issue his license to his suffragans for 
dedication of a Church or Chapel. There are two 
conditions on which he invariably insists: a cer- 
tain fixed endowment, and sufficient security that 
the spot had never been used as a burying place 
before: the latter, because (say the Benedictine 
editors) “ periculum erat ne cultus sanctis Martyri- 
“bus debitus corporibus pridem hoe in loco sepul- 
“ tis reddi putaretur.’”’] 

73 'Eyxaivia τιμᾶσθαι παλαιὸς νόμος, καὶ καλῶς 
ἔχων, μᾶλλον δὲ τὰ νέα τιμᾶσθαι δι’ ἐγκαινίων. Kat 
τοῦτο οὐχ ἅπαξ, ἀλλὰ καὶ πολλάκις, ἑκάστης τοῦ ἑνιαυ- 
τοῦ περιτροπῆς τὴν αὐτὴν ἡμέραν ἐπαγούσης, ba μὴ 
ἐξίτηλα τῳ χρόνῳ γένηται τὰ καλά. Greg. Nazian 
Orat. εἰς τὴν κυριακήν. [Orat. 43. init.] 

74 Vide Euseb. de vita Constant. lib. iy. c. 41. 
1 43—45. 


Ch. xii. 9--4.] 


and surrenders the right of former Owners. 


309 


an house for the service of God at Jerusa-| men were driven to use secret meetings, 


lem, the dedication he judged a matter not 
unworthy, about the solemn performance 
whereof the greatest part of the bishops in 
Christendom should meet together. Which 


thing they did at the emperor’s motion, | 


each most willingly setting forth that ac- 
tion to their power; some with orations, 
some with sermons, some with the sacrifice 
of prayers unto God for the peace of the 
world, for the Church’s safety, for the em- 
peror’s and his children’s good. By 
Athanasius %* the like is recorded concern- 
ing a bishop of Alexandria, in a work of 
the like devout magnificence. So that 
whether emperors or bishops in those days 
were churchfounders, the solemn dedication 
of churches they thought not to be a work 
in itself either vain or superstitious. Can 
we judge it a thing seemly for any man to 
go about the building of an house to the 
God of heaven with no other apparance, 
than if his end were to rear up a kitchen 
or a parlour for his own use? Or when a 
work of such nature is finished, remaineth 
there nothing but presently to use it, and 
so an end? 

[2.] It behoveth that the place where 
God shall be served by the whole Church, 
be a public place, for the avoiding of privy 
conventicles, which covered with pretence 
of religion may serve unto dangerous prac- 
tices. Yea, although such assemblies be 
bad indeed for religion’s sake, hurtful nev- 
ertheless they may easily prove, as well in 
regard of their fitness to serve the turn of 
heretics, and such as privily will soonest 
adventure to instil their poison into men’s 
minds; as also for the occasion which 
thereby is given to malicious persons, both 
of suspecting and of traducing with more 
colourable show those actions, which in 
themselves being holy, should be so order- 
ed that no man might probably otherwise 
think of them. Which considerations have 
by so much the greater weight, for that of 
these inconveniences the Church heretofore 
had so plain experience, when Christian 


75[Euseb. iv. 45. Οἱ δὲ τοῦ Θεοῦ λειτουργοὶ εὐ- 
Nats ἅμα καὶ διαλέξεσι τὴν ἑορτὴν κατεκόσμουν᾽ οἱ μὲν 
τοῦ θεοφιλοῦς βασιλέως τὴν εἰς τὸν τῶν ὅλων σωτῆρα 
δεξίωσιν ἀνυμνοῦντες, τὰς δὲ περὶ τὸ μαρτύριον μεγα- 
λουργίας διεξίοντες τῳ λόγῳ" οἱ δὲ ταῖς ἀπὸ τῶν θείων 
δογμάτων πανηγυρικαῖς θευλογίαις, πανδαίσιαν λογικῶν 
τροφῶν ταῖς πάντων παραδίδοντες ἀκοαῖς" ἄλλοι δὲ 
ἑρμήνειας τῶν θείων ἀναγνωσμάτων ἐποιοῦντο. τὰς 
ἀποῤῥήτους ἀποκαλύπτοντες θεωρίας" οἱ δὲ μὴ διὰ τού- 
των χωρεῖν οἷοί re, θυσίαις ἀναίμοις καὶ μυστικαῖς ἱε- 
βουργίαις τὸ θεῖον ἱλάσκοντο, ὑπὲρ τῆς κοινῆς εἰρήνης» 
ὑπὲρ τῆς ἐκκλησίας τοῦ Θεοῦ, αὐτοῦ τε βασιλέως ὕπερ 
τοῦ τοσούτων αἰτίου, παίδων τ᾽ αὐτοῦ θεοφιλῶν, ἱκετη- 
βίους εὐχὰς τῳ Θέῳ προσαναφέροντες.} 

τὸ Athanas. Apol. ad Constantium, [ὁ 15. 6 μα- 
καρίτης 'Αλέξανδρος, καὶ of ἄλλοι πατέρες... συναγά- 
Ε καὶ τελειώσαντες τὸ ἔργον, ηὐχαρίστησαν τῳ 


a4 ἐγκαινία ἐπιτελέσαντες. I. 685. Ed. Colon. 
‘] 


because the liberty of public places was 
not granted them”. ‘There are which 
hold, that the presence of a Christian mul- 
titude, and the duties of religion performed 
amongst them, do make the place of their 
assembly public *; even as the presence 
of the king and his retinue maketh any 
man’s house a court. But thisI take to be 
an error, inasmuch as the only thing which 
maketh any place public is the public as- 
signment thereof unto such duties. As for 
the multitude there assembled, or the duties 
which they perform, it doth not appear how 
either should be of force to infuse any such 
prerogative. 

[3.1] Nor doth the solemn dedication of 
churches serve only to make them public, 
but farther also to surrender up that right 
which otherwise their founders might have 
in them, and to make God himself their 
owner. For which cause at the erection 
and consecration as well of the tabernacle 
as of the temple, it pleased the Almighty to 
give a manifest sign that he took possession 
of both7*. Finally, it notifieth in solemn 
manner the holy and religious use where- 
unto it is intended such houses shall be 

Wiese 

[4.] These things the wisdom of Solo- 
mon did not account superfluous®!. He 
knew how easily that which was meant 
should be holy and sacred, might be drawn 
from the use whereunto it was first provi- 
ded; he knew how bold men are to take 
even from God himself; how hardly that 
house would be kept from impious profana- 
tion he knew; and right wisely therefore 
endeavoured by such solemnities to leave 
in the minds of men that impression which 
might somewhat restrain their boldness, 
and nourish a reverend affection towards 
the house of God ®%. For which cause when 
the first house was destroyed, and a new in 
the stead thereof erected by the children of 


77 [See the Apologies of Tertullian and Justin 
Martyr.] 

78 [See “ A Declaration of the Faith and Order 
“owned and practised in the Congregational 
“Churches in England; agreed upon and con- 
“sented unto by their elders and messengers in 
“their meeting at the Savoy, Octob. 12, 1658.” 
London, 1659. p. 23, 24. “The Lord Jesus call- 
“eth out of the world unto communion with him- 
“self those that are given unto him by his Fath- 
“er; Those thus called, he commandeth to 
κε walk together in particular societies or Church- 
“es....Churches thus gathered and assemblin 
“for the worship of God, are thereby visible aad 
“public, and their assemblies (in what place soev- 
‘er they are) according as they have liberty or 
“ opportunity, are therefore Church or public as- 
* semblies.” : 

79 Exod. xl. 34. 1 Reg. viii. 11, 

80 Exod. xl. 9. 

811 Reg. viii. 

82 Ley. xvi. 2. The place named Holy. 


310 


Israel after their return from captivity, they 
kept the dedication even of this house also 
with joy 88. 

[5.] The argument which our Saviour 
useth against profaners of the temple 84, he 
taketh from the use whereunto it was with 
solemnity consecrated. And as the prophet 
Jeremy forbiddeth the carrying of burdens 
on the sabbath, because that was a sancti- 
fied day ὅδ; so because the temple was a 
place sanctified, our Lord would not suffer 
no not the carriage of a vessel through the 
temple 58, These two commandments there- 
fore are in the Law conjoined, “ Ye shall 
“keep my sabbaths, and reverence my 
“ sanctuary *7.” 

Out of those the Apostle’s words, “ Have 
“ye not Ποῖ: 65 to eat and drink 85 ?”—albeit 
temples such as now were not then erected 
for the exercise of the Christian religion, it 
hath been nevertheless not absurdly con- 
ceived 53 that he teacheth what difference 
should be made between house and house” ; 
that what is fit for the dwelling-place of 
God, and what for man’s habitation he 
sheweth ; he requireth that Christian men 
at their own home take common food, and 
in the house of the Lord none but that food 
which is heavenly; he instructeth them, 
that as in the one place they use to refresh 
their bodies, so they may in the other learn 
to seek the nourishment oftheir souls; and as 
there they sustain temporal life, so here they 
would learn to make provision for eternal. 
Christ could not suffer that the temple 


83 Ezra vi. 16. 


86 Mark xi. 16. 

84 Matt. xxi. 13. 87 Levit. xxvi. 2. 

85 Jer. xvii. 24. 881 Cor. xi. 22. 

89 Pet. Cluniac.[cont. Petrobrus. Epist. in Bibli- 
oth. Patr. Colon. t. xiii. 221, ἢ. « Recolite Episto- 
“las Apostolorum, et ipsius Pauli diversis Eccle- 
“ 5115 missas. Si vero appellatione Ecclesiarum 
“ spiritualem magis fidelium congregationem quam 
* corporalem structuram fieri dixeritis: videte quid 
“ Paulus Corinthios corripiens dicat; ‘ Conveni- 
“ entibus,’ inquit, ‘ vobis in Ecclesia, audio scis- 
‘ suras esse ; et ex parte credo.’ Et post pauca, 
«¢ Nunquid domos non habetis ad manducandum 
“et bibendum, aut Ecclesiam Dei contemnitis ” 
« Docet summus post Christum Ecclesie Magis- 
“ter domorum et domorum distantiam ; et quid 
«domui divine, quid humane conveniat, more 
“ suo lucide manifestat. Non patitur erimina car- 
“ nis in domo Spiritus celebrari, sed vult Christia- 
« nos in domibus suis communes cibos edere, in 
« domo autem Domini dominicam tantum cenam 
«©manducare. Instruit eos, ut sicut in illis vic- 
“tum corporis sic in ἰδία victum anime querere 
ςς discant: et sicut in illis vitam mortalem, sic 
“ in ista vitam sibi provideant sempitenam. Imi- 
“ tatus est magistrum discipulus Christum, in quo 
“ Joquebatur Christus. Et sicut illa templum Dei 
“noluit esse domum negotiationis, sic iste Eccle- 
“ siam Dejnonest passus fieri domum comestionis.” 

The date of this tract is 1147, according to 
Fleury, Hist. Eccles. tom. xy. 1. 49. ο. 24.] 

9 [Sce Mede’s Works, B. ii. Disc. of Churches, 
Ρ. 319—340.] 


Rites though used by Idolaters may be laudable. 


[Boox V. 


should serve for a place of mart, nor the 
Apostle of Christ that the church should be 
made an inn. 

[0.1 When therefore we sanctify or hal- 
low churches, that which we do is only to 
testify that we make them places of public 
resort, that we invest God himself with them, 
that we sever them from common uses. In 
which action, other solemnities than such as 
are decent and fit for that purpose we ap- 
prove none. 

Indeed we condemnnot all as unmeet the 
like whereunto have been either devised or 
used haply amongst Idolaters. For why 
should conformity with them in matter 
of opinion be lawful when they think that 
which is true, if in action when they do that 
which is meet it be not lawful to be like un- 
to them? Are we to forsake any true opin- 
ion because idolaters haye maintained it ? 
Nor to shun any requisite action only be- 
cause we have in the practice thereof been 
prevented by idolaters. It is no impossible 
thing but that sometimes they may judge 
as rightly what is decent about such exter- 
nal affairs of God, as in greater things what 
is true. Not therefore whatsoever idola- 
ters have either thought or done, but let 
whatsoever they have either thought or 
done idolatrously be so far forth abhorred. 
For of that which is good even in evil things 
God is author. 

XIU. Touching the names of Angels 
and Saints whereby the most of eur church- 
es are called; as the custom 
of so naming them is very an- 
cient, so neither was the cause 
thereof at the first, nor is the 
use and continuance with us at this present, 
hurtful. That churches were consecrated 
unto none but the Lord only, the very gen- 
eral name itself doth sufficiently shew, inas- 
much as by plain grammatical construction, 
church doth signify no other thing than the 
Lord’s house“. And because the multi- 
tude as of persons so of things particular 
causeth variety of proper names to be de- 
vised for distinction sake, founders of church- 
es did herein that which best liked their 
own conceit at the present time; yet each 
intending that as oft as those buildings 
came to be mentioned, the name should put 
men in mind of some memorable thing or. 
person. Thus therefore it cometh to pass 
that all churches have had their names, 
some as memorials of Peace, some of Wis- 
dom, some in memory of the Trinity itself, 
some of Christ under sundry titles, of the 
blessed Virgin not a few, many of one Apos- 
tle, Saint or Martyr, many of all 53, 


Of the names 
whereby we 
distinguish 
our churches. 


91 From Ἰζυριακὴ, Kyre, and by adding letters 
of aspiration, Chyrch. 

92 Vid. Socr. hb. i. ο. 16. [Ἔν ταύτη rn πόλει 
(Constantinople) δύο μὲν οἰκοδομήσας ἐκκλησίας, μίαν 
ἐπωνόμασεν Εἰρήνην, ἑτέραν δὲ τὴν τῶν ᾿Αποστόλων 


ἐπώνυμον. Evagy. lib. iv. ο. 30. [6. 31. περὶ τοῦ 


» « 


Ch. xiv. 1.] 


[3.7 In which respect their commendable ! 


se being not of every one understood, 
ey have been in latter ages construed as 
though they had superstitiously meant, 
either that those places which were denomi- 
nated of Angels and Saints should serve 
for the worship of so glorious creatures, or 
else those glorified creatures for defence, 
protection, and patronage of such places. 
A thing which the ancient do utterly dis- 
claim. “353 Τὸ them (saith St. Augustine) 
“we appoint no churches, because they are 
“not tous as gods.” Again *4, “ The na- 
“tions to their gods erected temples, we not 
“temples unto our Martyrs as unto gods, 
*but memorials as unto dead men, whose 
“spirits with God are still living %.” 

[3.1 Divers considerations there are, for 
which Christian churches might first take 
their names of Saints: as either because by 
the ministry of Saints it pleased God there 
to shew some rare effect of his power; or 
else in regard of death which those saints 
having suffered for the testimony of Jesus 
Christ did thereby make the places where 
they died venerable; or thirdly, for that it 
liked good and virtuous men to give such 


μεγάλου ναοῦ τῆς ἁγίας Σοφίας, καὶ τῶν ἁγιῶν ᾿Αποσ- 
τόλων. ᾿Ανέστησε δὲ (Justimian) πολλοὺς μὲν ἐς κάλλος 
ἐξησκημένους τῳ Θείῳ καὶ τοῖς ᾿Α γίοις σηκούς.) Hist. 
Trip. lib. iv. c. 18. [Hoc tempore imperator 
® (Constantius) majorem Ecclesiam fabricabat 
que nunc Sophia vyocitatur, et est copulata Ec- 
“ὁ clesie, que dicitur Irene.”] 

98 Vid. Aug. lib. viii. de Civ. Dei, ο. 27. [t. vii. 217. 
‘Nec tamen nos ecisdem Martynbustempla, sacer- 
 dotia, sacra et sacrificia constituimus: quoniam 
‘non ipsi, sed Deus eorum nobis est Deus.” ] 

%Tbid. lib. xmi. c. 10. [p. 673. “ Tlh talibus 
* Diis suis et templa edéficaverunt, et statucrunt 
 aras, et sacerdotes instituerunt, et sacrificia fece- 
“runt. Nos autem Martyribus nostris non templa 
 sicut diis, sed memorias sicut hominibus mortuis, 
* quorum apud Deum vivunt spiritus, fabricamus.” 
See Bingham, Antiq. viii. 1.8 ; 9. 8. 9.] Epis. 49. [al. 
102. §. 20.] ad Deo gra. [t. xi. 280. “ Neque illic 
“excusant impii sua sacrilega sacraet simulacra, 
“ quod eleganter interpretantur quid quaeque signi- 
* ficent. Omnis quippe illa interpretatio ad creatu- 
ram refertur, non ad Creatorem, cui uni debetur 
* servitus religionis illa, que uno nomine λατρεία 
“ Greece appellatur...... Sancti angeli non approbant 
“ sacrificium, nisi Quod ex doctrina vere sapien- 
© tie, vereque religionis offertur uni vero Deo, cui 
“ sancta societate deserviunt. Proinde sicut impia 
* superbia, sive hominum sive demonum, sibi hos 
 divinos honores exhiberi vel jubet vel cupit; ita 
“pia humilitas vel hominum vel angelorum sane- 
“torum hee sibi oblata recusavit, et cui deberen- 
“tur ostendit. Cujus rei manifestissima in sacris 
“ literis nostris exempla monstrantur.”] 

% The duty which Christian men performed in 
keeping festival dedications, St. Basil termeth \ar- 

eiav rod Θεοῦ, acknowledging the same to have 

withal τιμὴν εἰς τοὺς Maprvpas. Basil. in Psal. 
xiv. [ὑμῖν piv οὖν, καὶ ὕπνου καὶ ἀναπαύσεως τὴν εἰς 
τοὺς μάρτυρας τιμὴν καὶ τὴν τοῦ Θεοῦ λατρείαν προτι- 
μῶδιν, ἕτοιμος ὃ μισθός. ἰ. 1. 199.] 


Names of Saints rightly given to Churches. 


311 


occasion of mentioning them often, to the 
end that the naming of their persons might 
cause inquiry to be made, and meditation 
to be had of their virtues. Wherefore 
seeing that we cannot justly account it su- 
perstition to give unto churches those fore- 
rehearsed names, as memorials either of 
holy persons or things, if it be plain that 
their founders did with such meaning name 
them, shall not we in otherwise taking them 
offer them injury? Or if it be obscure or 
uncertain what they meant, yet this con- 
struction being more favourable, charity I 
hope constraineth no man which standeth 
doubtful of their minds, to lean to the hard- 
est and worst interpretation that their words 
can carry. 

[4.] Yea although it were clear that they 
all (for the error of some is manifest in this 
behalf) had therein a superstitious intent, 
wherefore should their fault prejudice us, 
who (as all men know) do use but by way 
of mere distinction the names which they 
of superstition gave? In the use of those 
names whereby we distinguish both days 
and months are we culpable of superstition, 
because they were, who first invented 
them °*? The sign of Castor and Pollux 
superstitiously given unto that ship wherein 
the Apostle sailed, polluteth not the Evan- 
gelist's pen, who thereby doth but distin- 
guish that ship from others 37, If to Daniel 
there had been given no other name but 
only Belteshazzar, given him in honour of 
the Babylonian idol Belti®S, should their 
idolatry which were authors of that name 
cleave unto every man which had so termed 
him by way of personal difference only 2 
Were it not to satisfy the minds of the 
simpler sort of men, these nice curiosities 
are not worthy the labour which we bestow 
to answer them. 

XIV. The like unto this is a faney which 
they have against the fashion of our church- 
es, as being framed according op the fashion 
to the pattern of the Jewish ot our church- 
temple. A fault no less griev- °- 
ous, if so be it were true, than if some king 
should build his mansion-house by the 
model of Solomon’s palace. So far forth 
as our churches and their temple have one 
end, what should let but that they may 
lawfully have one form? The temple was 


% [Compare what is said of the Anabaptists,, 
Pref. c. 8 ; and see Saravia, “ Epist. ad N. quen- 
‘Sdam.” art. 18. in which he reasons in the same 
way with Hooker, about the names of the days of 
the week.] 

97 Acts xxvill. 11. 

% Dan. iy. 8. Vide Scal. de Emendat. Temp. 
lib. vi. p. 911. [* Bel, et Belti, sunt nomina Deo- 
“rum utriusque sexus. Megasthenes: οὔτε Βῆλος 
 éuds πρόγονος, οὔτε βασίλεια Βῆλτις. Tamen apud 
* Danielem Βῆλτις est Deus non Dea: cap. iv. 
“ὁ Daniel, cujus nomen Belti-schatzar juxta nomen 
“ Dei mei.’” ed. Paris. 1583.] 


312 


for sacrifice, and therefore had rooms to 
that purpose such as ours have none. Our 
churches are places provided that the 
people might there assemble themselves in 
due and decent manner, according to their 
several degrees and orders. Which thing 
being common unto us with Jews, we have 
in this respect our churches divided by cer- 
tain partitions, although not so many in 
number astheirs. They had their severai 
for heathen nations, their several for the 
people of their own nation, their several for 
men, their several for women, their several 
for the priests, and for the high priest alone 
their several **. There being in ours for 
local distinction between the clergy and the 
rest (which yet we do not with any great 
strictness or curiosity observe neither) but 
one partition’; the cause whereof at the 
first (as it seemeth) was, that as many as 
were capable of the holy mysteries might 
there assemble themselves and no other 
creep in amongst them: this is now made 
a matter so heinous, as if our religion there- 
by were become even plain Judaism, and 
as though we retained a most holy place, 
whereinto there might not any but the high 
priest alone enter, according to the custom 
of the Jews 3. 

XV. Some it highly displeaseth, that so 
great expenses this way are employed. 


99 [ Joseph. A. J. xv. 11. 5. ed. Oberthur. περιεῖχε 
ἑρκίον, λιθίνου δρυφάκτου, γραφη κωλύων εἰσιέναι τὸν 
ἀλλοεθνῆ .. . ἐσωτέρω δὲ γυναιξὶν ἄβατον ἦν τὸ ἱερόν. 
ἐκείνου δ᾽ ἐνδότερον τρίτον, ὅπου τοῖς ἱερεῦσιν εἰσελθεῖν 
ἐξὸν ἣν μόνοις. comp. Heb. ix. 6, 7. For the cor- 
responding distinctions in the Primitive Church, 
see Bingham, Antiq. vii. 4, 5, 6.] 

1[Sparrow’s Rationale of the Com. Prayer, 325. 
« The chancel was divided from the body of the 
« Church, Cancellis : whence it is called the Chan- 
“cel. This was, as was said, peculiar to the 
“ Priests and sacred persons. In it were, at least 
‘in some principal churches, these divisions ; Cho- 
“rus Cantorum, the Quire, where was an high seat 
“« for the bishop, and other stalls or seats for the rest 
“of the quire: ...... and the Chancel properly, that 
“ which of old was called ἅγιον βῆμα, ‘ the Sanctua- 
‘ry,’ which was separated from the rest of the 
« Church with rails, and whither indeed none but 
“ sacred persons entered ; whereas the laity enter- 
“ed into the other.” 

Bancroft, Survey, 260. ‘There is in every 
“church for the most part a distinction of places 
“ betwixt the clergy and the laity. We term one 
“place the chancel and another the body of the 
“ church: which manner of distinction doth great- 
“ly offend the tender consciences (forsooth) of the 
“purer part of our reformers. Insomuch as Mr. 
“ Gilby, a chief man in his time among them, doth 
“term the quire a cage, and reckoneth that separa- 
** tion of the ministers from the congregation one of 
“the hundred points of Popery, which, he affirm- 
“eth, do yet remain in the church of England.” 
“ The book from which he quotes is * A View of 
‘* Antichrist, his laws and ceremonies in our English 
“ Church unreformed.” οἶτο. 1578. Strype, Ann. 
II. ii. 215.] 211 ©. 1.105] 


Churches not the worse for their Founders’ Errors. 


[Boox Υ. 
“'The mother of such magnifi- The sumptu, 
“cence” (they think) “is but Sines Ὁ 


“only a proud ambitious de- 

“sire to be spoken of far and wide. Sup- 
“nose we that God himself delighteth to 
“dwetl sumptuously, or taketh pleasure in 
“chargeable pomp? No; then was the 
“Lord most acceptably served, when his 
“temples were rooms borrowed within the 
“houses of poor men. This was suitable 
“unto the nakedness of Jesus Christ and 
“the simplicity of his Gospel.” 

[3.1 What thoughts or cogitations they 
had which were authors of those things, the 
use and benefit whereof hath descended 
unto ourselves, as we do not know, so we 
need not search. Itcometh we grant many 
times to pass, that the works of men being 
the same, their drifts and purposes therein 
are divers. The charge of Herod about 
the temple of God was ambitious, yet Sol- 
omon’s virtuous, Constantine’s holy. But 
howsoever their hearts are disposed by 
whom any such thing is done in the world, 
shall we think that it baneth the work which 
they leave behind them, or taketh away 
from others the use and benefit thereof ? 

[3.] Touching God himself, hath he any 
where revealed that it is his delight to 
dwell begearly? And that he taketh no 
pleasure to be worshipped saving only in 
poor cottages? Even then was the Lordas 
acceptably honoured of his people as ever, 
when the stateliest places and things in the 
whole world were sought out to adorn his 
temple. This most suitable*, decent, and 
fit for the greatness of Jesus Christ, for the 
sublimity of his gospel; except we think of 
Christ and his gospel as the officers of Ju- 
lian did‘*. As therefore the son of Sirach 
giveth verdict concerning those things which 
God hath wrought, “ A man need not say, 
“this is worse than that, this more accept- 
“able to God, that less ;? for in their season 
“they are all worthy praise®:” the like we 
may also conclude as touching these two so 
contrary ways of providing in meaner or 
in costlier sort for the honour of Almighty 
God, “A man need not say, ‘this is worse 
“than that, this more acceptable to God, 
“that less; for with him they are in their 
“season both allowable :” the one when the 
state of the Church is poor, the other when 
God hath enriched it with plenty. 

When they, which had seen the beauty 
of the first temple built by Solomon in the 
days of his great prosperity and peace, 


3 Ἔργον τὸ μέγα καὶ καλόν’ τοῦ yap τοιούτου ἡ θεω- 
ρία θαυμαστή. Arist. Eth. lib. iv. c. 2. Ta αἰἱσθή- 
σει καλὰ καὶ νοήσει καλῶν εἰκόνες. Philo Jud. 

4 Foelix, thesauri imperialis questor, conspica- 
“tus sacrorum vasorum pretia; En, inquit, quali- 
“bus vasis ministratur Marie filio!” ‘Theodoret. 
Hist. Eccles. lib. iii. ο. 12. 

; 5 Ecclus. xxxix. 34. 


Ch. xv. 4, 5.] 


beheld how far it excelled the second which 
had not builders of like ability, the tears of 
their grieved eyes the prophets endeavour- 
ed with comforts to wipe away δ. Where- 
as if the house of God were by so much 
the more perfect hy how much the glory 
thereof is less, they should have done bet- 
ter to rejoice than weep, their prophets bet- 
ter to reprove than comfort. 

It being objected against the Church in 
the times of universal persecution, that her 
service done to God was not solemnly per- 
formed in temples fit for the honour of di- 
vine majesty, their most convenient answer 
was, that “ The best temples which we can 
“dedicate to God, are our sanctified souls 
“and bodies*.” Whereby it plainly ap- 
peareth how the Fathers, when they were 
upbraided with that defect, comforted them- 
selves with the meditation of God’s most 
gracious and merciful nature, who did not 
therefore the less accept of their hearty af- 
fection and zeal, rather than took any great 
delight, or imagined any high perfection in 
such their want of external ornaments, 
which when they wanted, the cause was 
their only lack of ability ; ability serving, 
they wanted them not. Before the empe- 
ror Constantine’s time®, under Severus, 


Gordian, Philip, and Galienus, the state of | 


Christian affairs being tolerable, the former 
buildings which were but of mean and small 
estate contented them not, spacious and am- 
ple churches they erected throughout every 
city. No envy was able to be their hin- 
drance, no practice of Satan or fraud of 
men available against their proceedings 
herein, while they continued as yet worthy 
to feel the aid of the arm of God extended 
over them for their safety. These churches 
Dioclesian ὃ caused by solemn edict to be 
afterwards overthrown. Maximinus with 
like authority giving leave to erect them, 
the hearts of all men were even wrapt with 
divine joy, to see those places, which tyran- 
nous impiety had laid waste, recovered as 


6 Hag. ii. 5, 9. 

7 Minue. Fel. in Octav. [c. 32. “ Putatis autem 
“nos occultare quod colirnus, si delubra et aras 
* non habemus?......Nonne melius in nostradedi- 
* candus est mente? in nostro imo consecrandus 
“ est pectore ?” 

8 Euseb. lib. viii. c. 1. [Has δ᾽ ἄν τις διαγράψειε 
τὰς μυριάνδρους ἐκείνας ἐπισυναγωγὰς καὶ τὰ πλήθη τῶν 
κατὰ πᾶσαν πόλιν ἁθροισμάτων, τάς τε ἐπισήμους ἐν τοῖς 
προσευκτηρίοις συνδρομάς : ὧν δὴ ἕνεκα μηδαμῶς ἔτι τοῖς 
παλαιοῖς οἰκοδομήμασιν ἀρκούμενοι, εὐρείας εἰς πλάτος 
ἀνὰ πᾶσας τὰς πόλεις ἐκ θεμελίων dvicrwy ἐκκλησίας. 
ταῦτα cé τοῖς χρόνοις προΐοντα. ὁσημέραι τε εἰς αὔξησιν 
καὶ μέγεθος ἐπιδίδοντα, οὐδεὶς ἀνεῖργε φθόνος. οὐδέ τις 
δαίμων πονηρὸς οἷός τε ἣν βασκαίνειν, οὐδ᾽ ἀνθρώπων 
ἐπιβουλαῖς κωλύειν, ἐς ὅσον ἡ θεία καὶ οὐράνιος χεὶρ ἔσ- 
κεπέ τε καὶ ἐφρούρει. οἷα δὴ ἄξιον ὄντα τὸν ἑαυτῆς λαόν. 

9[Ibid. c. 2. τῶν προσευκτηρίων τοῦς οἴκους ἐξ ὕψους 
εἰς ἔδαφος αὐτοῖς θεμελίοις καταρριπτουμένους ..... αὐ- 
τοῖς ἐπείδομεν ὀφθαλμοῖς.] 


Splendour of Churches, a part of Natural Devotion. 


313 


it were out of mortal calamity, Churches! 
“reared up to an height immeasurable, and 
“adorned with far more beauty in their res- 
“toration, than their founders before had 
“ given them.” Whereby we see how most 
Christian minds stood then affected, we see 
how joyful they were to behold the sump- 
tuous stateliness of houses built unto God’s 
glory. 

[4.1 If we should, over and besides this, 
allege the care which was had, that all 
things about the tabernacle of Moses 
might be as beautiful, gorgeous, and rich, 
as art could make them; or what travail 
and cost was bestowed that the goodli- 
ness of the temple might be a spectacle of 
admiration to all the world: this they will 
say was figurative, and served by God’s 
appointment but for a time, to shadow out 
the true everlasting glory of a more divine 
sanctuary; whereinto Christ being long 
sithence entered, it seemeth that ali those 
curious exornations should rather cease. 
Which thing we also ourselves would grant, 
if the use thereof had been merely and only 
mystical. Butsith the Prophet David doth 
mention a natural conveniency which such 
kind of bounteous expenses have, as well 
for that we do thereby give unto God a tes- 
timony of our! cheerful affection which 
thinketh nothing too dear to be bestowed 
about the furniture of his service; as also 
because it serveth to the world fora witness 
of his 135 almightiness, whom we outwardly 
honour with the chiefest of outward things, as 
being of all things himself incomparably the 
greatest. Besides, were it not also strange, 
if God should have made such store of glo- 
Tious creatures on earth, and leave them all 
to be consumed in secular vanity, allowing 
none but the baser sort to be employed in 
his own service? To set forth the 13 majesty 
of kings his vicegerents in this world, the 
most gorgeous and rare treasures which 
the world hath are procured. We think 
belike that he will accept what the meanest 
of them would disdain !*. 

[5.] If there be great care to build and 
beautify these corruptible sanctuaries, little 
or none that the living temples of the Holy 
Ghost, the dearly redeemed souls of the 
people of God, may be edified; huge ex- 
penses upon timber and stone, but towards 
the relief of the poor small devotion; cost 
this way infinite, and in the meanwhile 
charity cold: we have in such case just oc- 


10 Euseb. lib. x. c. 2. [καί τις ἔνθεος frac eee 
χάρα, πάντα τύπον τὸν πρὸ μικροῦ ταῖς τῶν τυράννων 
δυσσεβείαις ἡρειπωμένον, ὥσπερ ἐκ μακρᾶς καὶ θανατη- 
φόρου λύμης ἀναβιώσκοντα θεωμένοις, νεώς τε εὐθὺς ἐκ 
βάθρων εἰς ὕψος ἄπειρον ἐγειρομένους. καὶ πολὺ κρείττο- 
να τὴν ἀγλαΐαν τῶν πάλαι πεπολιορκημένων ἀπολαμβά- 
vovras.] 

11 Chron. xxviii. 14. [xxix. 2, 3,6,9,14.] 

12 2 Chron. ii. 5. 13 Matt. vi. 29. 

14 Malac. i. 8. 


314 The Heinousness of fdolatry 


casion to make complaint as St. Jerome did, 
“The walls of the church there are enow 
“contented to build, and to underset it with 
“ goodly pillars, the marbles are polished, 
“the roofs shine with gold, the altar hath 
“ precious stones to adornit; and of Christ’s 
“ministers no choice at all!” The same 
Jerome both in that place and 15 elsewhere 
debaseth with like intent the glory of such 
magnificence, (a thing whereunto men’s 
affection in those times needed no spur,) 
thereby to extol the necessity sometimes of 
charity and alms, sometimes of other the 
most principal duties belonging unto Chris- 
tian men; which duties were neither so 
highly esteemed as they ought, and being 
compared with thatin question, the directest 
sentence we can give of them both, as unto 
me it seemeth, is this: ‘God, who requi- 
“reth the one as necessary, accepteth the 
“ other also as being an honourable work.” 
XVI. Our opinion concerning the force 
and virtue which such places have is, 1 
- trust, without any blemish or 
What holiness stain of heresy. Churches re- 
and virtue we : . - 
ascribe to the ceive as every thing else their 
Church more chief perfection from the end 
eae ΡΠ whereunto they serve. Which 
end being the public worship 

of God, they are in this consideration hous- 
es of greater dignity than any provided for 
meaner purposes. For which cause they 
seem after a sort even to mourn, as being 
injured and defrauded of their right, when 
places not sanctified as they are prevent 


15 Ad Nepotian. de vita Cleric. [§. 10. Multi 
“ edificant parietes, et columnas Ecclesie sub- 
“ struunt ; marmora nitent, auro splendent laquea- 
“ria, gemmis altare distinguitur ; et ministrorum 
“ Christi nulla clectio est.”] 

16 Ad Demetriad. [Ep. 8. al. 97. “ Alii edificent 
“ Ecclesias, vestiant parietes marmorum crustis, 
“ columnarum moles advehant, earuinque deaurent 
“ capita, pretiosum ornatum non sentientia ; ebore 
“ argentoque valvas, et gemmis aurata distinguant 
“ altaria. Non reprehendo, non abnuo. Unusquis- 
“que in sensu suo abundet. Meliusque est hoe 
“ facere, quam repositis opibus incubare. Sed tibi 
“ aliud propositum est: Christum vestire in pau- 
“ peribus ; visitare inlanguentibus ; pascere in esu- 
“ rientibus ; suscipere in his qui tecto indigent, et 
«( maxime in domesticis fidei ; virginum alere mon- 
“ asteria ; servorum Deiet pauperum spiritu habere 
“ curam, qui diebus et noctibus serviant Domino 
“tuo.” t. 1. p. 69. [Ad Gaudentium, Epist. 12. [al. 
98.1.100.  Proh nefas, orbis terrarum ruit, in no- 
“ bis peccata non ruunt! Urbs inclyta et Romani 
“ imperii caput, uno hausta est incendio. Nulla est 
“regio, que non exules Romanos habeat. In cine- 
“res ac favillas sacre quondam Ecclesi conside- 
“ runt, et tamen studemus avaritiz. Vivimus quasi 
“ altera die morituti, et edificamus quasi semper in 
“ hoe seculo victuri. Auro parietes, auro laquearia, 
“ auro fulgent capita columnarum, et nudus atque 
“‘esuriens ante fores nostras Christus in paupere 
“ moritur.” t. i. p. 100. This passage however 
seems to relate to private, not to church, expenses. } 


[Boor V. 


them unnecessarily in that preeminence and 
honour. Whereby also it doth come to 
pass, that the service of God hath not then 
itself such perfection of grace and comeli- 
ness, as when the dignity of place which it 
wisheth for doth concur. 

[2.] Again, albeit the true worship of God 
be to God in itself acceptable, who respect- 
eth not so much in what place, as with 
what affection he is served; and therefore 
Moses in the midst of the sea, Job on the 
dunghill, Ezechias in bed, Jeremy in mire, 
Jonas in the whale, Daniel in the den, the 
children in the furnace, the thief on the 
cross, Peter and Paul in prison, calling un- 
to God were heard, as St. Basil noteth !7; 
manifest notwithstanding it is, that the very 
majesty and holiness of the place, where 
God is worshipped, hath in regard of us 
great virtue, force, and efficacy, for that it 
serveth as a sensible help to stir up devo- 
tion, and in that respect no doubt bettereth 
even our holiest and best actions in this 
kind. As therefore we every where exhort 
all men to worship God, even so for perfor- 
mance of this service by the people of God 
assembled, we think not any place so good 
as the church, neither any exhortation so 
fit as that of David, “O worship the Lord 
in the beauty of holiness !8.” 

XVII. For of our churches thus it be- 
cometh us to esteem, howsoever others rapt 
with the pang of a furious 
zeal do pour out against them that would 
devout blasphemies, crying have Churches 
“Down with them, down with "erly razed. 
“them, even to the very ground !*: for to 
“idolatry they have been abused 2°, And 
“the places where idols have been wor- 
“shipped are by the law of God devote to 
“utter destruction?!, For execution of 
“which law the kings that were godly, 


Their pretence 


17 Exhort. ad Bap. et Peenitent, [The passage 
does not appear in the Greek copies of St. Basil, 
but it may be seen in the Latin edition of Muscu- 
lus, p. 447, having been interpolated, as afterwards 
appeared, from a Homily on the Woman of Ca- 
naan, ascribed to St. Chrysostom, and published as 
his by Sir. H. Saville, tom. v. p. 188. It stands as 
follows in the Benedictine edition, t. ili. p. 442. Οὐ 
ζητεῖται τόπος, ἀλλ᾽ ἀρχὴ τρόπου. “Ὁ “Ἱερεμίας ἐν Bop- 
βόρῳ ἦν, καὶ τὸν Θεὸν ἐπεσπάσατο" ὃ Δανιὴλ ἐν λάκκῳ 
λεόντων, καὶ τόν Θεὸν ἐξευμενίσατο" οἱ παῖδες οἱ τρεῖς ἐν 
τῃ καμίνῳ ἦσαν, καὶ Θεὸν ὑμνοῦντες ἐδυσώπησαν'" ὃ ληστὴς 
“ἐσταυρώθη. καὶ οὐκ ἐκώλυσεν ὑ σταυρὸς. ἀλλὰ παράδεισον 
ἤνοιξεν" ὃ op ἐν κοπρία ἦν. καὶ τὸν Θεὸν ἵλεων κατε- 
σκεύασεν᾽ ὃ ᾿Ιωνᾶς ἐν rn κοιλία τοῦ κήτους, καὶ τὸν Θεὸν 
ὑπήκοον ἔσχε" .... ὄπισθεν οἱ ἃ ἰγύπτιοι ἐδίωκον ἔμπροσ- 
θεν ἡ θάλασσα. μέση ἡ εὐχή.] 

18 Psal. xcvi. 9. 

19 Psal. exxxvii. 7. 

20 ἐς Knox is said to have inculcated the maxim, 
“ that the best way to keep the rooks from return- 
“ing was to pull down their nests.” Life by 
M’Crie, 1. 971. 

21 Deut. xii. 2. 


Ch. xvii. 2—5.] 


“Asa, Jehoshaphat 38, Ezechia 24, Josi- 
“ah 35, desiroyed all the high places, altars, 
* groves, which had been erected in Judah 
“and Israel. He that said, ‘thou shalt 
“have no other gods before my face,’ hath 
“likewise said, ‘thou shalt utterly deface 
‘“and destroy all these synagogues and 
“places where such idols have been wor- 
“shipped.” This law containeth the tem- 
“poral punishment which God hath set 
" alg and will that men execute, for the 
“breach of the other law. They which 
“spare them therefore do but reserve, as 
the hypocrite Saul did*, execrable things, 
“to worship God withal.” 

[3.1 The truth is, that as no man serveth 
God, and loveth him not; so neither can 
any man sincerely love God, and not ex- 
tremely abhor that sin, which is the highest 
degree of treason against the Supreme 


Guide and Monarch of the whole world, | 
with whose divine authority and power it | 


investeth others. By means whereof the 
state of idolaters is two ways miserable. 
First in that which they worship they find 
no succour?’?; and secondly at his hands 
whom they ought to serve, there is no 
other thing to be looked for but the effects 
of most just displeasure, the 2° withdraw- 
ing of grace 33, dereliction in this world, and 
in the world to come * confusion. Paul 
and Barnabas, when infidels admiring their 
virtues went about to sacrifice unto them, 
rent their garments in token of horror, and 
as frighted persons ran erying through the 
press of the people, “Ὁ men, wherefore do 
ye these things *!?” They knew the force 
of that dreadful curse ** whereunto idolatry 
maketh subject. Nor is there cause why 
the guilty sustaining the same should grudge 
or complain of injustice. For whatsoever 
befalleth in that respect 38. themselves have 
made themselves worthy to suffer it. 

[3.1 As for those things either whereon 
or else wherewith superstition worketh, pol- 
luted they are by such abuse, and deprived 
of that dignity which their nature delighteth 
in. For there is nothing which doth not 
grieve and as it were even loathe itself, 
whensoever iniquity causethit to serve unto 
vile purposes. Idolatry therefore maketh 
whatsoever it toucheth the worse. How- 
beit, sith creatures which have no under- 
standing can shew no will; and where no 
will is, there is no sin; and only that which 


22 [2 Chron. xiv. 3.] 

232 Chron xvii. 6. 

24.2 Chron. xxix. [xxxi?] 

35 2 Chron. ii. [xxxiv ?] 

6 [1 Sam. xv. 15.] 

27 Tsa. viii. 21. xlv. 20; Hos. xiv. 4. [3 1] Isa. 
xli. 24; Psalm exv. 8. 

28 Psalm Ixxxi. 13; Rom. i. 24. 

29 Judic. vi. 13. 

30 Apoc. xxi. 8 ; Isa. ii. 21. 81 Acts xiv. 14. 

32 Deut. xxviii. 20. 33 Jer. ii. 17. 


no Reason for destroying our Churches. 


| 


315 


sinneth is subject to punishment: which 
way should any such creature be punish- 
able by the law of God? There may be 
cause sometimes to abolish or to extinguish 
them; but surely never by way of punish- 
ment to the things themselves. 

[4.] Yea farther howsoever the law of 
Moses did punish idolaters, we find not that 
God hath appointed for us any definite or 
certain temporal judgment, which the Chris- 
tian magistrate is of necessity for ever bound 
to execute upon offenders in that kind, much 
less upon things that way abused as mere 
instruments. For what God did command 
touching Canaan, the same concerneth not 
us any otherwise than only as a fearful pat- 
tern of his just displeasure and wrath against 
sinful nations. It teacheth us how God 
thought good to plague and afflict them: it 
doth not appoint in what form and manner 
we ought to punish the sin of idolatry in all 
others. Unless they will say, that because 
the Israelites were commanded to make no 
covenant with the people of that land, there- 
fore leagues and truces made between su- 
perstitious persons and such as serve God 
aright are unlawful altogether; or because 
God commanded the Israelites to smite the 
inhabitants of Canaan, and to root them 
out, that therefore reformed churches are 
bound to put all others to the edge of the 
sword. 

[5.7] Now whereas commandment was 
also given to destroy all places where the 
Canaanites had served their gods 3,, and 
not to convert any one of them to the hon- 
our of the true God; this precept had re- 
ference unto a special intent and purpose, 
which was, that there should be ἘΠ only 
one place in the whole land, whereunto the 
peoplé might bring such offerings, gifts, and 
sacrifices, as their Levitical law did require. 
By which law, severe charge was given 
them in that respect not to convert those 
places to the worship of the living God, 
where nations before them had served idols, 
“but to seek the place which the Lord 
“their God should choose out of all their 
tribes.” 

Besides, it is reason we should likewise 
consider how great a difference there is be- 
tween their proceedings, who erect a new 
commonwealth, which is to have neither 
people nor law, neither regiment: nor re- 
ligion the same that was; and theirs who 
only reform a decayed estate by reducing 
it to that perfection from which it hath 
swerved. In this case, we are to retain as 
much, in the other as little, of former things 
as we may. 

Sith therefore examples have not gen- 
erally the force of laws which all men ought 
to keep, but of counsels only and persua- 
sions not amiss to be followed by them 


3: Deut. xii. 2. 35 Deut. xii. 4. 5. 


316 What Preaching properly means. 


whose case is the like; surely where cases 
are so unlike as theirs and ours, I see not 
how that which they did should induce, 
much less any way enforce us to the same 
practice ; especially considering that Groves 
and Hill altars were, while they did remain, 
both dangerous in regard of the secret ac- 
cess which people superstitiously given 
might have always thereunto with ease. 
neither could they, remaining, serve with 
any fitness unto better purpose: whereas 
our temples (their former abuse being by 
order of law removed) are not only free 
from such peril, but withal so conveniently 
framed for the people of God to serve and 
honour him therein, that no man beholding 
them can choose but think it exceeding 
great pity that they should be ever any oth- 
erwise employed. 

“Yea but the cattle of Amalek” (you will 
say) “were fit for sacrifice; and this was 
“the very conceit which sometime deceived 
“Saul.” It was so. Nor do I any thing 
doubt but that Saul upon this conceit might 
even lawfully have offered to God those re- 
served spoils, had not the Lord in that par- 
ticular case given special charge to the con- 
trary. 

As therefore notwithstanding the com- 
mandment of Israel to destroy Canaanites, 
idolaters may be converted and live: so the 
temples which have served idolatry as in- 
struments may be sanctified again, and con- 
tinue, albeit to Israel commandment have 
been given that they should destroy all 
idolatrous places in their land, and to the 
good kings of Israel commendation for ful- 
filling, to the evil for disobeying the same 
commandment, sometimes punishment, al- 
ways sharp and severe reproof hath even 
from the Lord himself befallen. 

[6.] Thus much it may suffice to have 
written in defence of those Christian orato- 
ries, the overthrow and ruin whereof is de- 
sired, not now by infidels, Pagans, or Turks, 
but by a special refined sect of Christian 
believers, pretending themselves exceed- 
ingly grieved at our solemnities in erecting 
churches, at the names which we suffer 
them to hold, at their form and fashion, at 
the stateliness of them and costliness, at 
the opinion which we have of them, and at 
the manifold superstitious abuses where- 
unto they have been put. 

XVIII. Places of public re- 
sort being thus provided for, 
our repair thither is especially 
for mutual conference, and as 
it were commerce to be had 
between God and us. 

Because therefore want of the knowledge 
of God is the cause of all iniquity amongst 
men 35, as contrariwise the very ground of 


Of public 
teaching, or 
preaching, and 
the first kind 
thereof, cate- 
chizing. 


36 Moses Egypt. in Mor. Hannebuch. lib. iu. 
eap. 12. [11.] “ Contraria fortia, in quibus hom- 


[Boox V 


all our happiness, and the seed of whatso- 
ever perfect virtue groweth from us, is a 
right opinion touching things divine; this 
kind of knowledge we may justly set down 
for the first and chiefest thing which God 
imparteth unto his people, and our duty of 
receiving this at his merciful hands for the 
first of those religious offices wherewith we 
publicly honour him on earth. For the in- 
struction therefore ofall sorts of men to eter- 
nal life, it is necessary, that the sacred and 
saving truth of God be openly published 
unto them. Which open publication of 
heavenly mysteries, is by an excellency term- 
ed Preaching. For otherwise there is not 
any thing publicly notified, but we may in 
that respect, rightly and properly say it is 
“ preached 87.” So that when the schoo! of 
God doth use it as a word of art, we are 
accordingly to understand it with restraint 
to such special matter as that school is 80- 
customed to publish. 

[ἢ We find not in the world any people 
that have lived altogether without religion. 
And yet this duty of religion, which provi- 
deth that publicly all sorts of men may be 
instructed in the fear of God, is to the 
Church of God and hath been always so 
peculiar, that none of the heathens, how cu- 
rious soever in searching out all kinds of 
outward ceremonies like to ours 38, could 
ever once so much as endeavour to resem- 
ble herein the Church’s care for the endless 
good of her children 389, 

[3.1 Ways of teaching there have been 
sundry always usual in God’s Church. 


“ines sibi invicem opponantur [contradicunt invi- 
“cem] secundum exercitia et desideria et opin- 
“jones, omnia proyeniunt ex ignorantia: sicut 
“ cwcus ex privatione sui visus vagatur ubique et 
‘“‘leditur. Scientia veritatis tollit hominum inimi- 
“ citiam et odium. Hoe promisit sancta Theolo- 
“gia dicens, Habitabit agnus cum lupo. Et as- 
“signat rationem, Repleta est terra sapientia 
“ Domini.” [Hooker appears to quote from the 
translation by Aug. Justiani, Almoner to Francis 
I. Paris, 1520. It may be worth while to add 
Buxtorf’s version of the first sentence. “ Mala 
‘ista, que inter se homines inter se invicem inci- 
“ dunt, ex diversis nempe illorum studiis, volunta- 
“tibus, affectibus, sententiis et opinionibus; illa 
“ enim mala omnia quoque privationem consequun- 
“tur. Proveniunt enim cuncta ex Ignorantia, ἢ. 6. 
“ ex privatione sapientie.” } 

37 Lue. viii. 39. xii. 3. [In which places the Ge- 
neva Bible has “ preached,” instead of “ publish- 
“ ed” and “ proclaimed.” } 

38 Vide Tertull. de Preeser. advers. Heer. [c. 40. 
“ Diabolus......ipsas quoque res sacramentorum 
“ divinorum in idolorum mysteriis emulatur. ‘Tin- 
“ git et ipse quosdam, utique credentes et fideles 
“suos: expositionem delictorum de lavacro repro- 
“ mittit: et siadhuc memini, Mithra signat illic 
“in frontibus milites suos; celebrat et panis obla- 
“tionem, &c.”] 

39 [Except perhaps under Julian: see Greg. Naz. 
Orat. iii. t. i. 101. D.] 


Ch. xix. 1.1 


For the first introduction of youth to the 
knowledge of God, the Jews even till this 
day have their Catechisms‘**. With reli- 
gion it fareth as with other sciences. The 

rst delivery of the elements thereof must, 
for like consideration 4", be framed accord- 
ing to the weak and slender capacity of 
young beginners: unto which manner of 
teaching principles in Christianity, the Apos- 
tle in the sixth to the Hebrews is himself 
understood to allude. For this cause there- 
fore, as the Decalogue of Moses declareth 
summarily those things which we ought to 
do; the prayer of our Lord whatsoever we 
should request or desire: so either by the 
Apostles **, or at the leastwise out of their 


40 The Jews’ Catechism, called Lekach Tob. 
[Or, “ The Book of Good Doctrine ;” (alluding to 
Prov. iv. 2.) Venice, 1595. The author was Rab- 
bi Abraham Ben Hananiah Jaghel, of Monttfelice 
near Padua. It appears to be the work of an ele- 
gant and pious mind: containing an account of 
the thirteen articles of the Jewish faith, and many 
moral and devout precepts, lucidly arranged in a 
dialogue between a Rabbin and his disciple. It is 
τ satisfactory to know that the writer became after- 

wards a Christian. Bartolocci, Bibl. Rabbin. i. 
26. The tract was reedited with a Latin version 
by De Veil, 12mo. Lond. 1679, and inserted by 
Carpzoff in his Introduction to Theology, prefixed 
to Martene’s Pugio Fidei, p. 42. Lips. 1687. Comp. 
Wolf. Bibl. Hebr. i. 78. note (a). ““ Paucissimos 
“habent Judwi hujus generis libros, pre ceteris 
“ tamen isto utuntur.”] 
41 ἐς Incipientibus brevius ac simplicius tradi pre- 
“ cepta magis conyenit. Aut enim difficultate in- 
* stitutionis tam numerose atque perplex deterre- 
“ri solent, aut eo tempore,quo precipue alenda in- 
“ genia atque indulgentia quadam enutrienda sunt, 
“asperiorum rerum tractatu atteruntur.” Fab. 
(Quintil.] lib. viii. proem. <“Incipientibus nobis 
“exponere jura populi Romani, ita videntur posse 
tradi commodissime, si primo levi ac simplici via, 
© post deinde diligentissima atque exactissima in- 
“terpretatione singula tradantur. Alioqui si sta- 


“tim ab initio rudem adhuc et infirmum animum | 


“ studiosi multitudine ac varietate rerum onerave- 
rimus, duorum alterum, aut desertorem studiorum 
“efficiemus, aut cum magno labore ejus, sepe 
“etiam cum diffidentia (que plerumque juvenes 
* avertit) serius ad id perducemus ad quod leviore 
‘via ductus sine magno labore et sine ulla diffi- 
“‘dentia maturius perduci potuisset.” Institut. 
Imper. lib. i. tit. I. 

42 Vide Ruff. in Symb. [p. 17. ad calc. Cypr. ed. 
Fell. “ ‘Tradunt majores nostri quod post assencio- 
“nem Domini, cum per adventum Sancti Spiritus 
* super singulos quosque Apostolos ignee lingue 
* sedissent ;......preceptum eis a Domino datum, 
* ob predicandum Dei verbum, ad singulas quem- 
* que proficisci nationes. Discessuri itaque ad invi- 
*cem normam prius future sibi predicationis in 
commane constituunt......Omnes ergo in unum 
* positi, et Spiritu Sancto repleti, breve istud fature 
* sibi, ut diximus, predicationis indicium, confer- 
‘endo in unum quod sentiebat unusquisque, com- 
“ ponunt, atque hanc credentibus dandam esse re- 
* gulam statuunt...... Hec non scribi chartulis at- 
“que membranis, sed retineri cordibus tradide- 
“runt, ut certum esset, neminem hec ex lectione, 


Catechising, the first sort of Preaching. 


317 


writings, we have the substance of Chris- 
tian belief compendiously drawn into few 
and short articles, to the end that the weak- 
ness of no man’s wit might either hinder 
altogether the knowledge, or excuse the 
utter ignorance of needful things. 

Such as were trained up in these rudi- 
ments, and were so made fit to be after- 
wards by Baptism received into the Church, 
the Fathers usually in their writings do 
term Hearers #2, as having no farther com- 
munion or fellowship with the Church than 
only this, that they were admitted to hear 
the principles of Christian faith made plain 
unto them. 

Catechising may be in schools, it may be 
in private families. But when we make it 
a kind of preaching, we mean always the 
public performance thereof in the open hear- 
ing of men, because things are preached 
not in that they are taught, but in that they 
are published. 

XIX. Moses and the Prophets, Christ 
and his Apostles, were in their times all 
preachers of God’s truth ; some 
by word, some by writing, 
some by both‘. This they 
did partly as faithful Witmess- 
es, making mere relation what 
God himself had revealed unto 
them; and partly as careful 
Expounders, teachers, per- 
suaders, thereof. The Church 
in like case preacheth still, first 
publishing by way of Testi- 
mony or relation the truth 
which from them she hath re- 
ceived, even in such sort as it was received, 
written in the sacred volumes of Scripture ; 
secondly by way of Explication, discovering 
the mysteries which lie hid therein. The 
Church as a witness preacheth his mere 
revealed truth by reading publicly the sa- 
cred Scripture. So that a second kind of 
preaching * is the reading of Holy Writ. 

For thus we may the boldlier speak, be- 
ing strengthened 45 with the example of so 


Of preaching, 
by reading 
publicly the 
books of holy 
Scripture ; and 
concerning 
supposed un- 
truths in those 
translations of 
Scripture 
which we al- 
low to beread; 
as also of the 
choice which 
we make in 
reading. 


“ que interdum pervenire etiam ad infideles solet, 
“sed ex Apostolorum traditione didicisse.”] 

42 Tertull. de Peenitent. [c. 6.] ‘An alius est 
“tinctis Christus, alius audientibus? Audientes 
“ optare intinctionem, non presumere, oportet.” 
Cyprian. Epist. xvii. lib. 3. [t. 1i. 41. ed. Fell.] “ Au- 
“dientibus vigilantia vestra non desit.” Rupert. 
de Divin. Offic. lib. iv. cap. 18. [In Auct. Bibl. 
Patr. Colon. i. 927.} ‘‘ Audiens quisque regulam 
“ fidei, Catechumenus dicitur. Catechumenusnam- 
* que Auditor interpretatur.” : 

43[“ The translation of the LXX interpreters, 
“ commonly so called,...... prepared the way for our 
“ Saviour among the Gentiles by written Preach- 
“ing, as St. John Baptist did among the Jews by 
“yocal.” ‘Translators [of the Bible] to the Rea- 
der. London. Rt. Barker. 1633.] : 

44 [See Bp. Taylor's Holy Living, e. iv. §. 4.] 

45 [Acts χυ. 31. This verse had been quoted by 
Whitgift to the same purpose. Answ. 211.] 


318 


reverend a prelate as saith, that Moses 
from the time of ancient generations and 
ages long since past had amongst the cities 
of the very Gentiles them that preached 
him, in that he was read every mabbath day. 
For so of necessity it must be meant, in as 
much as we know that the Jews have al- 
ways had their weekly readings of the Law 
of Moses; but that they always had 
in like manner their weekly sermons upon 
_ part of the Law of Moses we nowhere 
nd. 

[2.] Howbeit still we must here remem- 
ber, that the Church by her public reading 
of the book of God preacheth only as a 
witness. Now the principal thing required 
in a witness is fidelity. Wherefore as we 
cannot excuse that church, which either 
through corrupt translations of Scripture 
delivereth instead of divine speeches any 
thing repugnant unto that which God speak- 
eth; or, through falsified additions, proposeth 
that to the people of God as scripture which 
is in truth no scripture:. so the blame, 
which in both these respects hath been laid 
upon the church of England, is surely alto- 
gether without cause. 

Touching translations of holy Scripture, 
albeit we may not disallow of their painful 
travels herein, who strictly have tied them- 
selves to the very original letter; yet the 
judgment of the Church, as we see by the 
practice of all nations, Greeks, Latins, Per- 
sians, Syrians, AXthiopians, Arabians, hath 
been ever that the fittest for public audi- 
ence are such as following a middle course 
between the rigour of litera! translators and 
the liberty of paraphrasts, do with greatest 
shortness and plainness deliver the meaning 
of the Holy Ghost. Which being a labour 
of so great difficulty, the exact performance 
thereof we may rather wish than look for. 
So that, except between the words of trans- 


lation and the mind of the Scripture itself - 


there be contradiction, every little differ- 
ence should not seem an intolerable blem- 
ish necessarily to be spunged out. 

[3.1 Whereas therefore the Prophet Da- 
vid “© in a certain Psalm doth say concern- 


46 [See Strype, Whitg. i. 490. “One Dr. 
“ Sparks is brought in” (by Martin Marprelate in 
one of his libels) “as being too hard for the 
“Archbishop and some other Bishops, and put- 
“ting them to a nonplus in some conference 
“ with them ; and that before some noblemen. It 
“was about the supposed wrong reading of the 
« 28th verse of the cv. Psalm. . . To this the Arch- 
“bishop said, that their honours that were pres- 
ent could and would, he was sure, answer for 
“the Bishops for this untruth. And that they 
‘made report to divers in public places, and some 
“to the highest, of that conference, after another 
* sort, and to another end, than the libellers did. .. 
“ That the translation read in our churches was in 
“that point according to the Septuagint, and was 
“correspondent to the analogy of faith. For 
“that if the word were understood of the Israelites, 


Fault found with our Version of Psalm ev. 28. 


[Boox V. 


ing Moses and Aaron, that they were obe- 
dient to the word of God, and in the self- 
same place our allowed translation saith 
they were not obedient; we are for this 
cause challenged as manifest gainsayers of 
scripture, even in that which we read for 
scripture unto the people. But for as much 
as words are resemblances of that which 
the mind of the speaker conceiveth, and 


“then it was true to say, that they were not obedi- 
“ent to his commandment. But ifofthe signs and 
‘wonders that Moses and Aaron did before Pha- 
“raoh, or of Moses and Aaron themselves, then 
“< was it on the other side true, that they were not 
“ disobedient to his commandment.” 

Barlow’s Account of the conference at Hamp- 
ton Court, in Pheenix, i. 157, “ Dr. Reynolds.... 
“moved his Majesty, that there might be a new 
“translation of the Bible, because those which 
“were allowed... were corrupt. For example, 
“Ps. cy. 28,” with two more. “To which mo- 
“tion there was, at the present, no gainsaying : 
“the objections being trivial and old, and already 
“in print often answered.” 

In Saravia’s collected works is an Epistle to an 
anonymous friend, who had published certain Ar- 
ticles of exception to the Canons of 1603 : the see- 
ond of which articles is, “ Fieri potuit ut in iis 
“ 485 publice leguntur non pauca Scripturis dis- 
“‘sona reperiantur. Quale est illud, 6. g. in Ps.cy. 
© 28. «Non obedierunt verbo Dei :’ cum Veritas 
“ Hebraica legat, ‘ et paruerunt.’ Resp. yn ΝΟΥ " et 
“non rebellarunt verbis ejus.’ Pii interpretes trans- 
“ tulerunt, ‘Et rebellarunt.’ Quid enim Υ signifi- 
‘caret non ignorarunt, sed quia non viderunt quis 
“esset nominativus verbi yn, et de Israelitis vel 
“de ASgyptiis cum non posset intelligi commode, 
“‘quos rebellasse Deo constat, intellexerunt 
“ /Egyptios. Praecedunt enim verbum n, tria 
“quedam, a quibus nominandi casus supplendus 
“est: nempe Signa, Aigyptii, Moses et Aaron: 
“qui duo proxime precedunt, et de ipsis commode 
“ intelligitur : qui quamvis arduum et periculi ple- 
“num esset adire tyrannum .. non fuerunt tamen 
* Deo inobedientes...... Potest etiam non absurde 
“interpretari locus de Mose et Aarone, quod verbo 
“ Dei paruerint, mandantis ut miracula illa ederent. 
««, . Ad tenebras et ad alia miracula referni simili- 
“ ter potest, ut intelligantur tenebre et aque verbo 
“ Dei obtemperasse. .. Sed non satis commode de 
“Mose et Aarone intelligi id posse crediderunt 
“nostri interpretes. Regis et servorum ipsius re- 
‘* bellio ita herebat in eorum mente, ut eam ibidem 
“notari crederent, et illis aptandum esse sermo- 
“nem. Non enim tam fuit erratum in rei veritate, 
“quam in applicatione. Itaque cum non rara 
“ apud Hebreos xb accipiatur proyd ‘ei,’ xb) trans- 
“tulerunt ‘et ei rebellarunt,’ referentes aut ad 
“«“ 7Egyptios aut ad Israelitas, quos semper fuisse 
*rebelles verbis Dei legimus : cum id proprie in- 
“ telligi debeat vel de Mose et Aarone, vel de mi- 
“raculis que per eos edita sunt. Habebant pree- 
“terea LXX Grecam Versionem, que habet, dre 
“ παρεπίκραναν rots λόγους αὐτοῦ : quod de Mose 
“et Aarone non dici potest, sed de A®gyptiis. 
‘«‘ Scelus, mi frater, esse censes huic version sub- 
‘“‘seribere? Et ob tantillam variationem nolle 
“approbare constitutiones Anglicane ecclesi ?” 
Saravia, ubi sup. p. 2. may 

Prynne supposed the error a mere misprint : obe- 


Ch. xix. 4.] 


conceits are images representing that which 
is spoken of, it followeth that they who will 
judge of words, should have recourse to the 
things themselves from whence they rise. 

In setting down that miracle, at the sight 
whereof Peter fell down astonied before 
the feet of Jesus, and cried, “ Depart, Lord, 
“J ama sinner,” the Evangelist StLuke 
saith 47 the store of the fish which they took 
was such that the net they took it in 
“brake,” and the ships which they loaded 
therewith sunk; *°St. John recording the 
like miracle saith, that albeit the fishes in 
number were so many, yet the net with so 
great a weight was “not broken.” Sup- 
pose they had written both of one miracle. 
Although there be in their words a mani- 
fest shew of jar; yet none, if we look upon 
the difference of matter, with regard where- 
unto they might both have spoken even of 
one miracle the very same which they 
spake or divers, the one intending thereby 
to signify that the greatness of the burden 
exceeded the natural ability of the instru- 
ments which they had to bear it, the other 
that the weakness thereof was supported by 
a supernatural and miraculous addition of 
strength. The nets as touching themselves 
oe but through the power of God they 
held. 

Are not the words of the Prophet Micheas 
touching Bethlehem, “Thou Bethlehem 
“the least*??” And doth not the very 
Evangelist translate these words, “ Thou 
“Bethlehem not the least*°?” the one re- 


dient, for disobedient. Pacific Exam. of some 
Exuberances, &c. p. 6. 1661. 

A like objection was brought against Ps. evi. 30. 
“Then stood up Phinchas and prayed :” οὔθ τυ; 
more properly “executed judgment.” Saaderson, 
Sermons, i. 128. “The word hath three significa- 
“tions : to judge, to pray, to appease... And I 
« doubt not but Phinehas, when he did lift up his 
“hand... did witha] lift up his heart. In which 
“respect, (especially if the word withal will bear 
“it, as it seemeth it will,) some men should have 
« done well not to have shewn so much willingness 
“to quarrel at the church translations in our ser- 
“vice book, by beg clamorous against this very 
“place as a gross corruption, and sufficient to 
“justify their refusal of subscription to the book.” ] 

47 Luke v. 6, 7. 

48 John xxi. 11. 

49 Mich. v. 2. [nwnd sys. Lxx. ὀλιγοστὸς ef. St. 
Matth. οὐδαμῶς ἐλαχίςτη ἔϊ. Lightfoot (i. 442.) 
and Grotius and De Dieu (ap. Pol. Synops. in 
loc.) explain ~yys “itis a light thing [to thee] :” 
insupport of which it may be urged that ὌΨΙ is very 
frequently used in the Targum for vyn which stands 
usually for the phrase “ it is a light thing,” in the 
Hebrew. Pococke (on Mich. p. 42. ed. 1740) 
pleads for a double signification of ys: i. 6. that 
it may mean “great” as well as ‘little :” of 
which yan are Pee in the Semitic 
“38 . Compare Hammond on the place in 
St. thew] 

80 Matt. ii. 6. 


Analogies in excuse of that Version. 


319 


garding the quantity of the place, the other 
the dignity. Micheas attributeth unto it 
smallness in respect of circuit; Matthew 
greatness, in regard of honour and estima- 
tion, by being the native soil of our Lord 
and Saviour Christ. 

Sith therefore speeches which gainsay 
one another must of necessity be applied 
both unto one and the same subject; sith 
they must also the one affirm, the other de- 
ny, the selfsame thing: what necessity of 
contradiction can there be between the let- 
ter of the Prophet David, and our author- 
ized translation thereof, if he understanding 
Moses and Aaron do say they were not dis- 
obedient ; we applying our speech to Pha- 
raoh and the Egyptians, do say of them, 
they were not obedient? Or peice the 
matter itself will easily enough likewise 
suffer) if the Egyptians being meant by 
both, it be said that they, in regard of their 
offer 5! to let go the people when they saw 
the fearful darkness, “ disobeyed not” the 
word of the Lord; and yet they “did not 
“obey” his word, inasmuch as the sheep and 
eatile at the selfsame time they withheld. 
Of both translations the better I willingly 
acknowledge that which cometh nearer to 
the very letter of the original verity ; yet so 
that the other may likewise safely enough 
be read, without any peril at all of gainsay- 
ing as much as the least jot or syllable of 
God’s most sacred and precious truth. 

[4.1 Which truth as in this we do not 
violate, so neither is the same gainsayed or 
crossed, no not in those very preambles 
placed before certain readings, wherein the 
steps of the Latin service-book have been 
somewhat too nearly followed. As when 
we say 52 Christ spake to his disciples that 
which the Gospel declareth he spake 53 unto 
the Pharisees*4. For doth the Gospel af- 
firm he spake to the Pharisees “only ?” 
doth it mean that they and besides them no 
man else was at that time spoken unto by 
our Saviour Christ? If not, then is there 
in this diversity no contrariety. I suppose 
it somewhat probable, that St. John and 
St. Matthew which have recorded those 
sermons heard them, and being hearers did 
think themselves as well respected as the 
Pharisees, in that which their Lord and 
Master taught concerning the pastoral care 
he had over his own flock, and his offer of 
grace made to the whole world; which 
things are the matter whereof he treateth 
in those sermons. Wherefore as yet there 


51 (Exod. x. 24.] 

52 The Gospel on the Second Sunday after Eas- 
ter, and on the Twentieth after Trinity. 

53 John x. 11; Matt. xmii. 1, 2. 

54 [See Barlow’s Account, &c. 163. ‘“ His Ma- 
“« jesty, keeping an even hand, willed that the word 
“ Disciple should be omitted, and the words Jasus 
“ said, to be printed in a different letter.’ And 
so in subsequent Prayer Books we find it.] 


920 


is nothing found, wherein we read for the 
word of God that which may be condemned 
as repugnant unto his word. 

[5.] Furthermore somewhat they are dis- 
pleased in that we follow not the method 
of reading which in their judgment is most 
commendable °°, the method used in some 
foreign churches, where Scriptures are read 
before the time of divine service, and with- 
out either choice or stint appointed by any 
determinate order. Nevertheless, till such 
time as they shall vouchsafe us some just 
and sutlicient reason to the contrary, we 
must by their patience, if not allowance, 
retain the ancient received custom which 
we now observe 556, For with us the read- 
ing of Scripture in the church is a part of 
our church liturgy, a special portion of the 
service which we do to God, and not an ex- 
ercise to spend the time, when one doth 
wait for another’s coming, till the assembly 
of them that shall afterwards worship him 
be complete. Wherefore as the form of our 
public service is not voluntary, so neither 
are the parts thereof left uncertain, but they 
are all set down in such order, and with 
such choice, as hath in the wisdom of the 
Church seemed best to concur as well with 
the special occasions, as with the general 
purpose which we have to glorify God. 

XX. Other public readings there are of 
books and writings not canonical, whereby 
Of Preaching the Church doth also preach, 
Posili¢g tote or openly make known the 
er profitable in- Goctrine of virtuous conversa- 
structions ;and tion; whereupon besides those 
books Apocry- things in regard whereof we 
phal. are thought to read the Scrip- 
tures of God amiss, it is thought amiss ®7 
that we read in our churches any thing at 
all besides the Scriptures. To exclude the 


55'T. C. lib. ii. p. 381. “ Although it be very 
“‘ convenient which is used in some Churches, 
“‘ where before preaching-time the Church assem- 
“bled hath the Scriptures read ; yet neither is this 
“nor any other order of bare public reading in the 
“church necessary.” ἢ. d. [Is thisan abbrevia- 
tion of “hoc dicit,” implying that the preceding 

uotation gives the substance not the words of 'T. 

.? For the passage runs literally thus: ‘“ Yet 
“a number of churches which have no such order 
“of simple reading cannot be in this point charged 
“with breach of God’s commandment ; which 
“they might be, if simple reading were neces- 
“ sary.” 

56“ Factosilentio, Scripturarum sunt lecta divi- 
“na solennia.” Aug. de Civ. Dei, lib. xxii. c. 8. [6. 
22. t. vii. 672.] That for several times several 
pieces of Scripture were read as parts of the service 
of the Greek church, the Fathers thereof in their 
sundry Homilies and other writings do all testify. 
The like order in the Syrian churches is clear by 
the very inscriptions of chapters throughout their 
translation of the New Testament. See the edi- 
on at Vienna, Paris, and Antwerp. 

51 (See T. C. i. 157. Def. 715..... 721. T. Ο ii. 
392......402.] 


The Customs of the Jews no sufficient Argument 


[Boox V. 


reading of any such profitable instruction 
as the Church hath devised for the better 
understanding of Scripture, or for the easier 
training up of the people in holiness and 
righteousness of life, they plead 58 that God 
in the Law would have nothing brought 
into the temple, neither besoms nor flesh- 
hooks; nor trumpets, but those only which 
were sanctified ; that for the expounding of 
darker places we ought to follow the Jews? 
polity *°, who under Antiochus, where they 


58'T. C. lib. i. p. 196. [157, 158.] ‘* Neither the 
“ Homilies, nor the Apocrypha, are at all to be 
“read in the church. Wherein first it is good to 
“consider the order which the Lord kept with 
“his people in times past, when he commanded, 
« Exod. xxx. 29, that no vessel nor no instrument, 
“either besom or flesh-hook or pan, should once 
“come into the temple, but those only which 
“ were sanctified and set apart for that use. And 
“in the book of Numbers he will have no other 
“trumpets blown to call the people together, but 
“those only which were set apart for that pur- 
“pose. Numb. x. 2.” 

59T. C. lib. 1. p. 194. [158.] “ Besides this, 
«the polity of the Church of God in times past is 
«to be followed [herein ; that for the expounding 
“of darker places, places of more easiness ought 
“10 be joined together ; as in the persecution of 
« Antiochus, where they could not have the com- 
«πῃ αν of preaching, the Jews did appoint at 
“their meetings always a piece of the Law to be 
“read, and withal a piece of the Prophets which 
“ expounded that piece of the Law, rather than to 
“ bring in interpretations of men to be read. And 
‘because I am entered into that matter, here 
“cometh to be considered the practice also of the 
“Church, both before our Sayiour’s coming and 
“after, that when the churches met together 
‘there is nothing mentioned but the reading of 
‘the Scriptures: for so is the liturgy described in 
“the Acts. And itis not to be thought but that 
“they had those which made expositions of the 
“ Law and the Prophets. And besides that they 
«had Onkelos the Chaldee paraphrast, both Gala- 
“tine and Rabbi Moses surnamed Maymon write 
“ that Jonathan another of the Chaldee Paraphrasts 
«( floutished in our Saviour Christ’s time : whose 
“writings and paraphrases upon the Scriptures 
“are esteemed comparable in that kind... with 
“any which have laboured that ways. And if any 
“men’s writings were to be read in the Church, 
“those paraphrases which in explaining the Serip- 
“ture go least from it, and which keep not only the 
“number of sentences but almost the very num- 
“ ber of words, were of all most fit to be read in the 
“Church. Seeing therefore, I say, the Church of 
« God then abstained from such interpretations in 
“the Church, and contented itself with the Serip- 
“ tures, it cannot but be a most dangerous attempt 
“to bring any thing into the Church to be read 
“ besides the word of God. This practice contin- 
“ued still in the Churches of God after the Apos- 
“ tles’ times, as may appear by the second Apolo- 
“*gy of Justin Martyr, which sheweth that their 
“manner was to read m the Church the monu- 
“ments of the Prophets and of the Apostles ; and 
“if they had read any thing else, it is to be suppos- 
“ed that he would have set it down, considering 
“ that his purpose there is to shew the whole order 


Ch. xx. 2, 3.] 


had not the commodity of sermons, appoint- | 
ed always at their meeting somewhat out | 
of the Prophets to be read together with 
the Law, and so by the one made the other 
plainer to be understood; that before and 
after our Saviour’s coming they neither 
read Onkelos nor Jonathan’s paraphrase, 
though having both, but contented them- 
selves with the reading only of scriptures ; 
that if in the primitive Church there had 
been any thing read besides the monu- 
ments of the Prophets and Apostles ©, Jus- 
tin Martyr ®! and Origen ® who mention 
these would have spoken of the other like- 
wise ; that the most ancient and best coun- 
cils forbid any thing to be read in churches 
saving canonical Scripture only *°; that 
when other things were afterwards permit- 
ted 54, fault was found with it ®, it sueceed- 
ed but ill, the Bible itself was thereby in 
time quite and clean thrust out. 

[2.] Which arguments, if they be only 
brought in token of the author’s good will 
and meaning towards the cause which they 
would set forward, must accordingly be ac- 
cepted of by them who already are per- 
suaded the same way. Butif their drift and | 
purpose be to persuade others, it would be 
demanded by what rule the legal hallowing 
of besoms and flesh-hooks must needs ex- 
clude all other readings in the church save 
Scripture. Things sanctified were thereby 


“which was used in the churches then. The 
‘same may appear in the first homily of Origen 
“upon Exodus, and upon the Judges.”] 

60 Acts xi. 155 xv. 21. 

61 Justin. Apol. 2. [τὰ ἀπομνημρονεύματα τῶν ᾿ Αποσ- 
τόλων, ἣ τὰ συγγράμματα τῶν Προφητῶν ἀναγινώσκεται. 
Ρ. 98. ed. Colon. 1686.] 

62 Origen. Hom. 1. super Exod. [t. i. 129. Ὁ. 
“ Hic sermo qui nunc nobis ex divinis volumini- 
« bus recitatus est.”] .. . et in Judie. [ibid. 458. E. 
“Ὁ Lector presentis lectionis ita legebat,” &c. et 
461. E.“ Recitatus est nobis etiam Jesu obitus.”] 

63 Concil. Laod. ο. 59. [ὅτι οὐ det idtwrixods ψαλμοὺς 
λέγεσθαι ἕν ry ἐκκλησίᾳ, οὐδὲ ἀκανόνιστα βίβλια, ἀλλὰ 

ὄνα τὰ κανονικὰ τῆς καινῆς καὶ παλαιᾶς διαθήκης. tom. 
1. col. 1507.] 

64 Concil. Vas. 2, [or 3. can. 3. “ Hoc etiam pro 
“ ewdificatione omnium Ecclesiarum, et pro utili- 
“tate totius populi, nobis placuit, ut non solum in 
* civitatibus, sed etiam in omnibus parochiis, ver- 
‘bum faciendi daremus presbyteris protestatem : 
* ita ut si presbyter, aliqua infirmitate prohibente, 
‘per se ipsum non potuerit predicare, Sanctorum 
“ Patrum Homilie a Diaconibus recitentur.” t. iv. 
1680. A. D. 529.] 

65 Concil. Colon. [A. D. 1536.] pars ii. [cap. 6. 
“Cum olim a sanctissimis patribus institutum sit, 
ut sole Scripture sacre in Ecclesia recitarentur, 
‘ nescimus qua incuria acciderit, ut in earum locum 
* suecesserint alia cum his neutiquam comparan- 
“ da, atque interim historia Sanctorum tam inculte 
“ac tam negligenti judicio conscripte, ut nec 
“auctoritatem habere videantur, nec gravitatem. 
*‘ Deo itaque auctore, deque consilio capituli nostri, 
‘et theologorum aliorumque piorum virorum, re- 
“ὁ formationem breviariorum meditabimur.”] 

Vou. I. 21 


against Apocryphal Lessons and Homilies. 


321 


in such sort appropriated unto God, as that 
they might never afierwards again be made 
common. For which cause the Lord, to sign 
and mark them as his own, appointed oil of 
holy ointment, the like whereunto it was 
not lawful to make for ordinary and daily 
uses®*, Thus the anointing of Aaron and 
his sons tied them to the office of the priest- 
hood for ever®’; the anointing, not of those 
silver trumpets (which Moses as well for 
secular as sacred uses was commanded to 
make, not to sanctify 55.) but the unction of 
the tabernacie, the table, the laver, the altar 
of God, with all the instruments appertain- 
ing thereunto 55, this made them for ever 
holy unto him in whose service they were 
employed. But what of this? Doth it here- 
upon follow that all things now in the church 
“from the greatest tothe least” are unholy, 
which the Lord hath not himself precisely 
instituted? For so those rudiments they 
say do import’. Then is there nothing 
holy which the Church by her authority 
hath appointed, and consequently all posi- 
tive ordinances that ever were made by 
ecclesiastical power touching spiritual af- 
fairs are profane, they are unholy. 

[3.] I would not wish them to undertake 
a work so desperate as to prove, that for 
the people’s instruction no kind of reading 
is good, but only that which the Jews devi- 
sed under Antiochus, although even that be 
also mistaken. For according to Elias the 
Levite ™ (out of whom it doth seem bor- 


66 Exod. xxx. 25, 32. 

67 Exod. xl. 15. 

68 Numb. x. 2. 

69 Exod. xxvii. 3; xxx. 26—28. 

τὸ T. C. lib. 1. p. 197. [158.] “ The Lord would by 
“these rudiments and pedagogy teach, that he 
“would have nothing brought into the Church 
“* but that which he had appointed.” 

τὶ Elias Thesb. in verbo Patar. [‘ Opusculum 
“Recens Hebraicum a doctissimo Hebreo Elia 
“ Levita Germano Grammatico élaboratum, cui 
“titulum fecit sawn, i. 6. Thisbites, in quo 712 
“ yocum, que sunt partim Hebraice, Chaldaice, 
-ς Arabice, Grece et Latine, queque in Dictio- 
“nariis non facile inveniuntur, et a Rabbinis ta- 
“men Hebreorum in scriptis suis passim usurpan- 
ἐς tur, origo, etymon, et verus usus docte ostendi- 
“tur et explicatur: per Paulum Fagium, in gra- 
“tiam studiosorum Lingue Sancte, Latinitate 
“ donatum.” Isne in Algavia, 1531. The place 
quoted occurs in the explication of the root >wp 
* dimisit.” “ Thus,” says the Lexicographer, 
the man who is summoned last to the reading of 
“the Law on the Sabbath is called ΟΡ ‘the 
« Dismisser 7 and he pronounces the Haphtarah, 
“ji. e. second Lesson. And here let me set down 
“what was the occasion of the Haphtarah. Ac- 
“ cording to what I have found written, the wick- 
“ed Antiochus, King of Greece, forbade Israel to 
“read in the law publicly. What did the Israel- 
“ites? They took one section from the Prophets, 
‘the matter of which resembled the matter which 
“ was written in the section appertaining to that 
“Sabbath. For instance on the Sabbath of Beres- 


322 


rowed) the thing which Antiochus forbade 
was the public Reading of the Law, and 
not Sermons upon the Law. Neither did 


Order of Lessons among the early Christians. 


the Jews read a portion of the Prophets | 


together with the Law to serve for an in- 
terpretation thereof, because Sermons were 
not permitted them ; but instead of the Law 
which they might not read openly, they 
read of the Prophets that which in likeness 
of matter came nearest to each section of 
their Law. Whereupon when afterwards 
the liberty of reading the Law was resto- 


red, the selfsame custom as touching the | 


Prophets did continue still 7. 
[4.] If neither the Jews have used publicly 


to read their paraphrasts, nor the primitive | 


Church for a long time any other writings 
than Scripture 73, except the cause of their 
not doing it were some Jaw of God or rea- 
son forbidding them to do that which we 
do, why should the later ages of the Church 
be deprived of the liberty the former had ? 


Are we bound while the world standeth to | 


put nothing in practice but only that which 
was at the very first ? 

Concerning the council of Laodicea, as 
it forbiddeth the reading of those things 
which are not canonical, so it maketh some 
things not canonical which are™. Their 


« chith,”(i. e. ‘In the beginning’) “ they read, 
“Thus saith God the Lord which created the 
“Heavens,” &c. (Is. xlii. 5.) And for the 
section of Noah they read as a lesson, ‘ As the 
“ waters of Noah so is this to me.’ ” (Isai. liv. 9.) 
« And so throughout, section by section. And 
“even now that the decrce has ceased, that cus- 
“tom has not ceased, but even at this day they 
“read the Sections of the Prophets after reading 
“ of the Law, and it is called the Haphiarah, i. e. 
“ὁ Dismission.” (Vid. Prideaux, Connect. p. 11. b. iii. 
An. A. @ 167.)] 

72 Acts xv. 21 ; xi. 15. 

73T.C. lib. i. p. 197. [158.] “This practice con- 
‘tinued still in the churches of God after the 
“ Apostles’ times, as may appear by the second 
“‘ Apology of Justin Martyr.” Idem, p. 198. [159.] 
“It was decreed in the council of Laodicea, that 
“ἐς nothing should be read in the church but the ca- 
“mnonical Books of the Old and New Testament. 
“ Afterward, as corruptions grew in the Church, 
“the reading of Homilies and of Martyrs’ lives 
“ was permitted. But besides the evil success 
‘“‘ thereof, that use and custom was controlled, as 
“‘ may appear by the council of Colen, albeit other- 
‘wise popish. ‘The bringing in of Homilies and 
« Martyrs’ Lives hath thrust the Bible clean out 
“of the church, or into a corner.” 

14 The Apocalypse. [Can. 60.’ Ova det βιβλία 
ἀναγινώσκεσθαι τῆς παλαιᾶς διαθήκης. 1.1507. It 
seems hardly correct to say that the Apocalypse 
is omitted as uncanonical. The word dvaywo- 
σκεσθας rather refers to public reading in the 
church: by which construction the judgment of 
the Fathers at Laodicea might be much the same 
as that of the Church of England. In the version 
under the name of Isidorus Mercator, the canon is 
headed, “ Que autem oporteat legi, et in auctori- 
“.tatom recipi, hee sunt.”] 


[Boox V. 


judgment in this we may not, and in that 
we need not follow. 

[5.] We have by thus many years’ ex- 
perience found, that exceeding great good, 
not encumbered with any notable inconve- 
nience, hath grown by the custom which 
we now observe. As for the harm where- 
of judicious men have complained in former 
times; it came not of this, that other things 
were read besides the Scripture, but that 
so evil choice was made. With us there is 


| never any time bestowed in divine service 


without the reading of a great part of the 
holy Scripture, which we account a thing 
most necessary. We dare not admit any 
such form of liturgy as either appointeth 
no Scripture at all, or very little, to be read 
inthe church. And therefore the thrusting 
of the Bible out of the house of God is 
rather there to be feared, where men es- 
teem it a matter so indifferent 15, whether 
the same bé by solemn appointment read 
publicly, or not read, the bare text except- 
ed which the preacher haply chooseth out 
to expound. 

[6.] But let us here consider what the 
practice of our fathers before us hath been, 
and how far forth the same may be follow- 
ed. We find that in ancient times there 
was publicly read first the Scripture 7, as 
namely, something out of the books of the 
Prophets of God which were of old 77; 
something out of the Apostles’ writings 7° ; 
and lastly out of the holy Evangelists, some 
things which touched the person of our 
Lord Jesus Christ himself”. The cause 


1 'T. C. 110. i. p. 381. “It is untrue that sim- 
« ple reading is necessary in the church. Anum- 
“ber of churches which haye no such order of 
“simple reading, cannot be in this point charged 
“with breach of God’s commandment, which 
“they might be if simple reading were necessary.” 


(By simple reading, he meaneth the custom οἵ. 


bare reading more than the preacher at the same 
time expoundcth unto the people.) 

76 “ Coimus ad divinarum literarum commemo- 
“yationem.” Tertull. Apol. p. 692. [e. 39.] 

ΤΊ « Judaicarum histotiarum libri traditi sunt ab 
« Apostolis legendi in Heclesiis.” Origen. in Jos. 
Hom. 15. [init. t. ii. 431. - 

18 Τ]άντων κατὰ πόλεις ἢ ἀγροὺς μενόντων ἐπὶ τὸ αὐτὸ 
συνέλευσις γίνεται, καὶ τὰ ἀπομνημονεύματα τῶν ᾿Αποσ- 
τόλων ἣ τὰ συγγράμματα τῶν Ἰ]Τροφητῶν ἀναγινώσκεται. 
Justin. Apol. 2. p. 162. [98.] “ Factum est ut ista 
“die Dominica, prophetica lectione jam lecta, ante 
“altare adstante qui lectionem 8. Pauli proferret, 
“ beatissimus antistes Ambrosius,” &c. Sulpit. Se- 
ver. lib. iii. de Vita S. Mart. [rather Greg. Turon 
de Mirac. S. Mart. lib. i. c. 5, col. 1006. ed. Ruin- 
art.] 

79 Vid. Concil. Vasens. ii. habitum an.D. 444, to. 
Concil. ii. pag. 19. [p. 20, ed. Nicolin. Venet. 1585. 
He seems to refer to the canon quoted above, 
(note 64,) in that edition the second : which after 
permitting the deacons to read homilies from the 
Fathers, adds, “ Si enim digni sunt diaconi que 
‘Christus in evangelio locutus est legere ; quare 


ὰ 


Ch. xx. 7. 


of their reading first the Old Testament, 
then the New, and always somewhat out of 
both, is most likely to have been that which 
Justin Martyr and St. Augustin observe in 
comparing the two Testaments. “The 
τ Apostles,” saith the one, “have taught 
“us as themselves did learn, first the pre- 
“cepts of the Law, and then the Gospels. 
“For what else is the Law but the Gospel 
“foreshewed ? What other the Gospel, 
“than the Law fulfilled 892. “In like sort 
the other, “What the Old Testament 
“hath, the very same the New containeth ; 
“but that which lieth there as nndera shadow 
“is here brought forth into the open sun. 
“ Things there prefigured are here perform- 
“ed 81» Again, “In the Old Testament 
“there is a close comprehension of the 
“New, in the New an open discovery of 
“the Old ®2.” To be short, the method of 
their public readings either purposely did 
tend, or at the leastwise doth fitly serve, 
* That from smaller things the mind of the 
“hearers may go forward to the knowledge 
“of greater, and by degrees climb up from 
“the lowest to the highest things §°.” 


*indigini judicentur sanctorum Patrum expositio- 
“ nes publice recitare?”] Item Synod. Laod. c. 16. 
[ἐν σαββάτῳ, εὐαγγέλια μετὰ ἑτέρων γραφῶν ἀναγι- 
νώσκεσθαι. t. 1. 1500.1 Cypr. lib. 11. ep. 5. [8]. t. il. p. 
75. “ Placuit ut ab officio lectionis incipiat : quia 
τῇ et nihil magis congruit voci, que Dominum glo- 
* riosa predicatione confessa est, quam celebrandis 
“ divinis lectionibus personare ; post verba subli- 
“mia, que Christi martyrium prolocuta sunt, 
« Byangelium Christi legere, unde martyres fiunt.”’] 
Et lib. iv. ep. 5. [al t. ii. 77. “ Hunc... quid 
“aliud quam super pulpitum, i. e. super tribunal 
* Ecclesie, oportebat imponi, ut loci altioris celsi- 
“tate subnixus, et plebi universe pro honoris sui 
“ claritate conspicuus, legat precepta et Evange- 
“lium Domini, que fortiter ac fideliter sequitur ? 
“vox Dominum confessa in his quotidie, que 
* Dominus locutus est, audiatur 7 Ambros. lib. i. 
Offic. ο. 8. [* Dum legimus hodie Evangelium, 
“(quasi adhortaretur ad scribendum) Spiritus 
“ Sanctus obtulit nobis lectionem, qua confirma- 
“remur,” &c.] et Epist. 75. [ed. Bened. 80. 
* Audisti, frater, lectionem Evangelii, in qua de- 
“ eursum est,” &c.] et lib. de Helia atque Jejanio, 
cap. 20. [t. 1. 559. A. “ Audistis hodie in lectione 
*« decursa quid Legio dixerit.”] 

80 Just. queest. 101. [p. 456. ds ἐμάνθανον of ᾿Απόσ- 
Tohot, πρῶτον μὲν τὰ τοῦ νόμου, ὕστερον di τὰ εὐαγγέλια, 
οὕτως καὶ ἡμᾶς ἐδίδαξαν .... τί γάρ ἐστιν ὁ νόμος 3 εὐ- 
αγγέλιον προκατηγγελμένον" τί δὲ τὸ εὐαγγέλιον ; νόμος 
πεπληρωμένος. 

81 August quest. 33.in Num. [ὅ. 1. t. iii, 541. 
“ Eadem quippe sunt in vetere et novo ; ibi obum- 
*‘ brata, hic revelata ; ibi prefigurata, hic manifes- 
“ ἰδία. 

82[« Id. Quest. 73, in Exod. Multum et solide 
 significatur, ad Vetus Testamentum timorem po- 
“tius pertinere, sicut ad Novum dilectionem ; 
“ quanquam et in vetere novum lateat, et in novo 
“ vetus pateat.”] 

88 Walaf. Strab. de Rebus Ecclesiast. cap. 22. 
(in Biblioth. Patr. Colon. Agrip. t ix. pars 1, 960, 


Ecclesiastical Books : now called Apocryphal. 


323 


[7.] Now besides the Scripture, the 
books which they called Ecclesiastical 
were thought not unworthy sometime to 
be brought into public audience, and with 
that name they entitled the books which 
we term Apocryphal. Under the selfsame 
name they also comprised certain no other- 
wise annexed unto the New than the for- 
mer unto the Old Testament, as a Book of 
Hermas, Epistles of Clement, and the like. 
According therefore to the phrase of anti- 
quity, these we may term the New, and the 
other the Old Ecclesiastical Books or Wri- 
tings. For we, being directed by a sen- 
tence (I suppose) of St. Jerome, who saith, 
“that all writings not canonicalareapocry- 
“hal §4,” use not now the title apocryphal 
as the rest of the Fathers ordinarily have 
done, whose custom is so to name for the 
most part only such as might not publicly 
be read or divulged. MRuffinus therefore 
having rehearsed the selfsdme books of ca- 
nonical Scripture, which with us are held 
to be alone canonical, addeth immediately 
by way of caution, “ We must know that 
“other Books there are also, which our 
“forefathers have used to name not canoni- 
“cal but ecclesiastical books, as the Book 
“of Wisdom, Ecclesiasticus, Toby, Judith, 
“the Maccabees, in the Old Testament; in 
“the New, the Book of Hermes, and such 
“others. All which books and writings 
“they willed to be read in churches, but 
“not to be alleged as if their authority did 
“bind us to build upon them our faith. 
“Other writings they named Apocryphal, 
“which they would not have read in 
“churches. These things delivered unto 
“us from the Fathers we have in this place 
“thought good to set down.” So far Ruf- 
finus ©, 


C. “Lectiones Apostolicas, vel Evangelicas, 
** quis ante celebrationem sacrificii primum statu- 
“erit, non adev certum est. Creditur tamen a 
“primis successoribus Apostolorum eandem dis- 
“positionem factam, ea precipue causa, quia in 
“ Evangeliis eadem sacrificia celebrari jubentur, et 
“in Apostolo, qualiter celebrari debeant, docetur : 
“et ut ante sanctissime actionis mysterium, ex 
‘“‘Evangelio salutis et fidei sue recognoscerent 
‘“‘fundamentum, et ex Apostolo ejusdem fidei et 
“morum Deo placentium caperent instrumentum. 
“« Anteponitur autem in ordine quod inferius est 
“ dignitate, ut ex minoribus animus audientium ad 
“majora sentienda proficiat, et gradatim ab imis 
“ad summa conscendat.” This was written 
about A. D. 842. (Cave Hist. Litt. 1. 532.] 

84 Hieron. in Prolog. Galeat. “ Hic prologus 
“ Scripturarum, quasi galeatum principium, omni- 
“bus libris quos de Hebreeo vertimus in Latinum 
“ convenire potest: ut scire valeamus quicquid 
“ extra hos est in Apocryphis esse ponendum.” t. 
iii. 17.] 

85 Ruffinus in Symbol. Apost. [§. 38.] apad 
Cypr. [p. 26. ad calc. ed. Fell.‘ Sciendum tamen 
“est, quod et alii libri sunt, qui non Canonici, sed 
‘« Ecclesiastici a majoribus appellati sunt: ut est 


824 Acts of Martyrs why not 
[8.1 He which considereth notwithstand- 
ing what store of false and forged writings 
dangerous unto Christian belief, and yet 
bearing 85 glorious inscriptions, began soon 
upon the Apostles’ times to be admitted into 
the Church, and to be honoured as if they 
had been indeed apostolic, shall easily per- 
ceive what cause the provincial synod of 
Laodicea®’ might have as then to prevent 
especially the danger of books made newly 
Keclesiastical, and for fear of the fraud of 
heretics to provide, that such public readings 
might be altogether taken out of Canonical 
scripture. Which ordinance respecting but 
that abuse that grew through the interming- 
ling of lessons human with sacred, at such 
time as the one both affected the credit and 
usurped the name of the other (as by the 
canon of a later council 88 providing remedy 
for the selfsame evil, and yet allowing the 
old ecclesiastical books to be read, it doth 
more plainly and clearly appear, ) neither 
can be construed nor should be urged ut- 
terly to prejudice our use of those old ec- 
clesiastical writings ; much less of Homilies, 
which were a third kind of readings usual 
in former times, a most commendable in- 
stitution, as well then 89 to supply the casual, 
as now the necessary defect of sermons. 
[9.1 In the heat of general persecution, 
whereunto Christian belief was subject 
upon the first promulgation thereof through- 
out the world, it much confirmed the cou- 
rage and constancy of weaker minds, when 


«ς Sapientia Solomonis, et alia Sapientia que dici- 
“ tur filii Syrach, qui liber apud Latinos hoe ipso 
«ὁ generali vocabulo Ecclesiasticus appellatur ; quo 
«ὁ yocabulo non auctor libelli, sed Scripture quali- 
“tas cognominata est. Ejusdem ordinis est libel- 
“Jus Tobie, et Judith, et Maecabeorum libri... . 
“In Novo vero Testamento libellus qui dicitur 
“« Pastoris sive Hermatis, qui appellatur Due Vie, 
«vel Judicium Petri: qua omnia legi quidem in 
“ Ecclesia voluerunt, non tamen proferri ad auc- 
“ toritatem ex his fidei confirmandam. Czteras 
“vero Scripturas Apocryphas nominarunt, quas 
“in ecclesiis legi noluerunt. Hee nobis a Patri- 
“bus, ut dixi, tradita opportunum visum est hoc 
“jin loco designare.”] 

86 Vide Gelas. Decret. tom. Concil. 2. p. 462. [t. 
iv. 1264. A. Ὁ. 494.] 

87 Circa An. Dom. 366. 

88 Concil. Carthag. ii. c. 47. “ Prater Scriptu- 
“ras canonicas nihil in ecclesiis legatur sub nom- 
“ine divinarum scripturarum.” Circa An. Dom. 
401. [““ Placuit, ut preter Scripturas canonicas 
“nihil in Ecclesia legatur sub nomine divinarum 
“scripturarum.... Liceat etiam legi passiones 
“ martyrum, cum anniversarii dies eorum celebran- 
“tur.” t. ii. p. 1177. A. Ὁ. 397.] 

89Concil. Vasen. ii. habitum An. Dom. 444. 
tom. Concil. ii. p. 19. “ Si presbyter aliqua in- 
“ firmitate prohibente per seipsum non potuerit pra- 
“ dicare, sanctorum Patrum Homilie a diaconibus 
“recitentur.” [Labb. Concil. t. iv. 1680. He 
makes it the third Council of Vaux, and refers it 
to A. D. 529.] 


now read in the Church. [Boox V. 
public relation was made unto them after 
what manner God had been glorified through 
the sufferings of Martyrs, famous amongst 
them for holiness during life, and at the 
time of their death admirable in all men’s 
eyes, through miraculous evidence of grace 
divine assisting them from above. For 
which cause the virtues of some being 
thought expedient to be annually had in re- 
membrance above the rest, this brought in 
a fourth kind of public reading, whereby 
the lives of such saints and martyrs had at 
the time of their yearly memorials solemn 
recognition in the Church of God*. The 
fond imitation of which laudable custom be- 
ing in later ages resumed, when there was 
neither the like cause to do as the Fathers 
before had done, nor any care, conscience, 
or wit, in such as undertook to perform that 
work, some brainless men have by great 
labour and travel brought to pass, that the 
Church is now ashamed of nothing more 
than of saints. If therefore Pope Gelasius*! 
did so lone sithence see those defects of 
judgment, even then, for which the reading 
of the acts of Martyrs should be and was 
at that time forborne in the church of Rome; 
we are not to marvel that afterwards le- 
gends being grown in a manner to be noth- 
ing else but heaps of frivolous and scandal- 
ous vanities, they have been even with dis- 
dain thrown out, the very nests which bred 
them abhorring them °2. We are not there- 


99 Concil. Carthag. ii. can. 13. [Labb. t. ii. 
1644. Concil. vulgo dict. Afric. seu Collectio vari- 
orum Canonum. Capit. 13.] et Greg. Turon. de 
Gloria Mart. cap. 86. [p. 818. ed. Ruinart. “ Dies 
‘passions erat Polycarpi. .. Lecta igitur passione 
“cum reliquis lectionibus, &c.”] et Hadrian. 
Epist. ad Carol. Magn. [Concil. t. vi. p. 1763. 
The Pope recommends certain envoys of his to 
the Emperor : ‘* quibus et in omnibus credere de- 
“ beatis, et solita benignitate cos suscipere jubea- 
“tis ; pro amore fautoris vestri beati Petri Apos- 
‘‘toli: ut dum ad nos reyersi fuerint eum effectu 
“ cause, ante confessionem ipsius Dei Apostoli, . . 
“pro vestra sospitate fundere yvaleamus 
“ preces.” 

91 Gelas. circa an. Dom. 492. Tom. Concil. ii. p. 
461. [t. iv. 1263. Among the writings which the 
church of Rome ‘ suscipi non prohibet,” are reck- 
oned “ Gesta Sanctorum Martyrum, qui multiph- 
“cibus tormentorum cruciatibus, et mirabilibug 
“ confessionum triumphis irradiant. Quis ita esse 
“ catholicorum dubitet, et majora eos in agonibus 
“ fuisse perpessos, nec suis viribus, sed gratia Dei 
“et adjutorio universa tolerasse? Sed ideo se- 
“ cundum antiquam consuetudinem singulari cau- 
“tela in sancta Romana Ecclesia non Jeguntur, 
“quia et eorum gui conscripsere nomina penitus 
“jonorantur ; et ab infidelibus aut idiotis super- 
“ flua, aut minus apta, quam rei ordo fuerit, seripta 
“esse putantur :... sicut Georgii, alioramque hu- 
“jusmedi passiones, que ab hereticis perhibentur 
“composite. Propter quod, ut dictum est, ne vel 
“levis subsannandi oriretur occasio, in sancta 
* Rom. Ecclesia non Jeguntur.”] 

92 Concil. Colonien. celebrat. an. D. 1536. par. ii 


Ch. xx. 10, 11.] | Apocryphal,Lessons on 


fore to except only Scripture, and to make 
confusedly all the residue of one suit, as if 
they who abolish legends could not without 
incongruity retain in the church either 
Homilies or those old Ecclesiastical books. 

{10.] Which books in case myself did 
think, as some others do, safer and better to 
be left publicly unread; nevertheless as in 
other things of like nature, even so in 38 
this, my private judgment I should be loth 
to oppose against the force of their reverend 
authority, who rather considering the di- 
vine excellency of some things in all, and 
of all things in certain of those Apocrypha, 
which we publicly read, have thought it 
better to let them stand as a list or marginal 
torder unto the Old Testament, and though 
with divine yet as human compositions, to 
grant at the least unto certain of them pub- 
lic audience in the house of God. For in- 
asmuch as the due estimation of heavenly 
truth dependeth wholly upon the known and 
apeovee authority of those famous oracles 
of God, it greatly behoveth the Church to 
have always most especial care, lest through 
confused mixture at any time human usurp 
the room and title of divine writings. 
Wherefore albeit for the people’s ** more 


cap. 6. [vid. supra, p. 71.] Melch. Can. Locor. 
Theol. lib. xi. [p. 650. ed. Lovan. 1569. ““ Dolen- 
“ter hoe dico potius quam contumeliose, multo a 
* Laertio severius vitas Philosophorum scriptas, 
“quam a Christianis vitas Sanctorum ; longeque 
‘‘incorruptius et integrius Suetonium res Cesarum 
* exposuisse, quam exposuerint Catholici, non res 
“dico imperatorum, sed martyrum, virginum, et 
“ confessorum.”] Viy. [Lud. Vives] de Trad. Disc. 
lib. v. [ Dolorem cepi animo maximum, ... 
“ Acta Apostolorum, Martyrum, denique Divorum 
“ nostre religionis, et ipsius sive crescentis Eccle- 
“sie sive jam adulte, operta maximis tenebris 
“fere ignorari, tanto sive ad cognoscendum sive 
“ad imitandum quam ducum aut philosophorum 
“fructuosiora. Nam que de iis scripta preter 
“pauca quedam multis sunt commentis fedata, 
* dum qui scribit affectui suo indulget, et non que 
“egit Divus, sed que egisse eum vellet exponit ; 
δε ut vitam dictet animus scribentis, non veritas. 
ἐξ Fuere qui magne pietatis loco ducerent menda- 
“ ciosa pro religione confingere : quod et periculo- 
“sum est, ne veris adimatur fides propter falsa ; et 
τε minime necessarium; quoniam pro pietate nostra 
“tam multa sunt vera, ut falsa, tanquam ignavi 
“milites atque inutiles, oneri sint magis quam 
“ auxilio.” Op. p. 510. ed. 1535.] 

93 « In errorum barathrum faciliter ruunt, qui 
“conceptus proprios patrum definitionibus ante- 
“ ponunt.” c. un. de relig. do. in Extra. [i. e. capite 
unico (Tituli VII.) de Religiosis Gomibus, in Ex- 
travagantibus (Joannis xxii.) Corp. Juris. Canon. 
t. iii. App. 74. Lugd. 1584.) 

% Hieron. Pref. ad Libros Salom. [iii 25. 
“ Sicut Judith et Tobit et Machabzorum libros 
“legit quidem Ecclesia, sed eos intra canonicas 
* Scripturas non recipit ; sic et hee duo yolumina 
*(Sapientiam et Ecclesiasticum) legat ad edifi- 
“ cationem plebis, non ad auctoritatem ecclesiasti- 
“corum doymatum confirmandam.”] Aug. de 


Slight to the Scriptures. 325 
peu instruction (as the ancient use hath 

een) we read in our churches certain books 
besides the Scripture, yet as the Scripture 
we read them not. All men know our pro- 
fessed opinion touching the difference 
whereby we sever them from the Scripture. 
And if any where it be suspected that some 
or other will haply mistake a thing so mani- 
fest in every man’s eye, there is no let but 
that as often as those books are read, and 
need so requireth, the style of their differ- 
ence may expressly be mentioned, to bar 
even all possibility of error. 

[11.] It being then known that we hold 
not the Apocrypha for sacred (as we do the 
holy Scripture) but for human compositions, 
the subject whereof are sundry divine mat- 
ters; let there be reason shewed why to 
read any part of them publicly it should be 
unlawful or hurtful unto the Church of 
God. I hear it said that “many things” in 
them are very “frivolous,” and unworthy of 
public audience; yea many contrary, “ plain- 
“ly contrary to the holy scripture *.” Which 
hitherto is neither sufficiently proved by 
him who saith it, and if the proofs thereof 
were strong, yet the very allegation itself 
is weak. Let us therefore suppose (for I 
will not demand to what purpose it is 
that against our custom of reading books 
not canonical they bring exceptions of mat- 
ter in those books which we never used to 
read) suppose I say that what fau!ts soever 
they ‘have observed throughout the passa- 
ges of all those books, the same in every 
respect were such as neither could be con- 
strued, nor ought to be censured otherwise 
than even as themselves pretend: yet as 
men through too much haste oftentimes 


Pred. Sanct. lib. i. c. 14. [t. x. 807. “ Non debuit 
“repudiari sententia Libri Sapientie, qui meruit in 
“ Ecclesia Christi de gradu Lectorum Ecclesia 
« Christi tam longa annositate recitan, et ab om- 
“nibus Christianis, ab Episcopis usque ad extre- 
“mos laicos, fideles, penitentes, catechumenos, 
“cum veneratione divine auctoritatis audiri.”] 
Pref. Gloss. ord. {Lugd. 1589, t. i. “ Boni et utiles 
“sunt, nihilque in eis, quod canonicis obviet, inve- 
“nitur ; ideo Ecclesia eos legit, et permittit, ut ad 
“ devotionem et ad morum informationem a fideli- 
“‘bus Jegantur ; eorum tamen auctoritas,” ἄτα. 
(as in the subsequent quotation from St. Jerome.)] 
et Lyr. ad Prol. Hieron. in Tob. [Ibid. t. ii. 1495. 
“« Postquam, auxiliante Deo, scripsi super libros 
τς sacre Scripture canonicos, ... deejusdem con- 
* fisus auxilio super alios intendo scribere, qui non 
“sunt de canone, sc. lib. Sapientie, Ecclesiasti- 
“eus, Judith, Tobias, et Libri Machabeorum.” 
&c....Hilibr’ “recepti sunt ab Ecclesia, ut ad 
“ morum informationem in ea Jegantur: tamen 
“corum auctoritas ad probandum ea que in con- 
“tentionem veniunt minus idonea reputatur: ut 
« dicit Hieron. in Prol. super Judith.”] 

95'T. C. lib. ii. p. 400,401. Anonym. apud Saray. 
Ep. ad N. quendam. Art. 1. “ Durum yidetur il- 
“ Jorum pleraque (ne quid gravius dicam) inepta, 
“ Jegenda proponi.”] 


920 


forget the errand whereabout they should 
go; so here it appeareth that an eager de- 
sire to rake together whatsoever might 
prejudice or any way hinder the credit of 
apocryphal beoks, hath caused the collect- 
or’s pen so to run as it were on wheels, 
that the mind which should guide it had no 
leisure to think, whether that which might 
haply serve to withhold from giving them 
the authority which belongeth unto sacred 
Scripture, and to cut them off from the can- 
on, would as effectually serve to shut them 
altogether out of the Church, and to with- 
draw from granting unto them that public 
use wherein they are only held as profitable 
for instruction. Is it not acknowledged 6 
that those books are “holy,” that they are 
“ ecclesiastical” and “sacred,” that to term 
them “ divine,” as being for their excellen- 
ey next unto them which are properly so 
termed, is no way to honour them above 
desert; yea even that the whole Church of 
Christ as well at the first as sithence hath 
most worthily approved their fitness for the 
public information of life and manners; is 
not thus much I say acknowledged, and 
that by them, who notwithstanding receive 
not the same for “any part of canonical 
“Scripture.” by them who deny not but that 
they are “faulty,” by them who are ready 
enough to give instances wherein they seem 
to contain matter “scarce agreeable with 
holy Scripture 2?” So little doth such their 
supposed faultiness in moderate men’s judg- 
ment enforce the removal of them out of 
the house of God, that still they are judged 
to retain worthily those very titles of com- 
mendation, than which there cannot great- 
er be given to writings the authors whereof 
are men. As in truth if the Scripture itself 


% Confess. Hely. in Harm. Conf. sect. 1. [‘* Ni- 
“hil dissimulamus, quosdam Vet. Test. libros a 
“veteribus. nuncupatos esse Apocryphos, ab aliis 
“ Eeclesiasticos, utpote quos in ecclesiis levi volu- 
“erunt quidem, non tamen proferri ad authorita- 
“tem ex his fidei confirmandam.” Syllore Con- 
fess. sub. Temp. Reform. Eccles. Oxon. 1804. p. 
17.] Bel. Con. art. 6. [“ Differentiam constitu» 
«ὁ mus inter libros istos sacros, et eos quos Apoc- 
“ ryphos vocant: utpote quod Apocryphi legi qui- 
« dem in Ecclesia possint, et fas sit ex illis eaten- 
“ us etiam sumere documenta, quatenus cum libris 
« Canonicis consonant; at nequaquam ea est ip- 
“ sorum auctoritas et firmitudo, ut ex eorum testi- 
“ monio aliquod dogma de Fide et Religione Chris- 
“ tiano certo constitui possit: tantum abest ut ali- 
“ orum auctoritatem infringere vel minuere yale- 
“ant.” Ibid. p. 293.] Lubert. de Princip. Christ. 
Dogm. lib. i. ο. 5. [c. 4. “ Manifestum est, Ec- 
“ clesiam habuisse cos libros pro sanctis, sacris, et 
“ Ecclesiasticis, neque tamen pro Canonicis ag- 
“novisse.” 6. 5. “ΟῚ libri non sunt Canonicis 
“libris conformes. Unum enim librum ex his 
“ Hieronymus dicit vitiosum esse, alterum fabulo- 
“sum. At vitidsum et fabulosum non est verita- 
“tis regule conforme. Preterea in singulis libris | 
* ostendemus, cos non esse canonicis conformes.”] | 


Lessons proper from the Apocrypha justified. 


[Book V. 


ascribing to the persons of men righteous- 
ness in regard of their manifold virtues, 
may not rightly be construed as though it 
did thereby clear them and make them 
quite free from all faults, no reason we 
should judge it absurd to commend their 
writings as reverend, holy, and sound, 
wherein there are so many singular per- 
fections, only for that the exquisite wits of 
some few peradventure are able dispersed- 
ly here and there to find now a word and 
then a sentence, which may be more prob- 
ably suspected than easily cleared of errer, 
by us which have but conjectural knowl- 
edge of their meaning. 

Against immodest invectives therefore 
whereby they are charged as being fraught 
with outrageous lies 57, we doubt not but 
their more allowable censure will prevail, 
who withoutso passionate terms of disgrace, 
do note a difference great enough between 
Apocrypha! and other writings, a difference 
such as Josephus and Epiphanius observe : 
the one declaring that amongst the Jews 
books written after the days of Artaxerxes 
were not of equal credit with them which 


jhad gone before, inasmuch as the Jews 


sithence that time had not the like exact 
succession of Prophets; the other ac- 
knowledging that they are “ profitable °°,” 
although denying them to be “divine” in 
such construction and sense as the Scrip- 
ture itself is so termed. With what intent 
they were first published, those words of 
the nephew of Jesus do plainly enough sig- 
nify, “! After that my grandfather Jesus 
“had given himself to the reading of the 
“ Law and the Prophets and other books of 
our fathers, and had gotten therein suffi- 
* cient judement, he purposed also to write 
something pertaining to learning and wis- . 
dom, to the intent that they which were 
desirous to learn, and would give them- 
“selves to these things, might profit much 
“more in living according to the Law.” 
Their end in writing and ours in reading 
them is the same. The books of Judith, 
Toby, Baruch, Wisdom, and Ecclesiasticus, 
we read, as serving most unto that end. 
The rest we leave unto men in private. 
[12.] Neither can it be reasonably 
thought, because upon certain solemn occa- 
sions some lessons are chosen out of those 
books, and of Scripture itself some chap- 
ters not appointed to be read at all, that we 
thereby do offer disgrace to the word of 


97 Ihe libel of Metaphys. Schoolp. art. 34. 

98 Joseph. cont. Apion. lib. i. [§.8. ᾿Απὸ δὲ ᾿Αρ- 
ταξέρξου μέχρι τοῦ καθ᾽ ἡμᾶς χρόνου γέγραπται μὲν 
ἕκαστα" πίστεως δὲ οὐχ ὁμοίας ἠξίωται τοῖς πρὸ αὐτῶν. 
διὰ τὸ μὴ γενέσθαι τὴν τῶν προφητῶν ἀκριβῆ διαδοχήν. 

99 Epiphan. in Ancyret. [de Ponderibus, &c. §. 4. 
Χρήσιμοι μέν εἰσι καὶ ὠφέλιμοι; ἀλλ᾽ εἰς ἀριθμὸν ῥητῶν 
οὐκ ἀναφέρονται. [{. il. 162.] 

1 Preefat.ad lib. Eccles. 


Ch. xxi. 1—3.] Preaching by Sermons. 


God or lift up the writings of men above it. | 
For in such choice we do not think but that | 
Fimess of speech may be more respected | 
than Worthiness. If in that which we use 
to read there happen by the way any clause, 
sentence, or speech, that soundeth towards 
error, should the mixture of a little dross 
constrain the Church to deprive herself of 
so much gold, rather than learn how by 
art and judgment to make separation of the 
one from the other? To this effect very 
fitly, from the counsel that St. Jerome givetli 
Leta ?, of taking heed “ how” she read the 
Apocrypha, as also by the help of other 
learned men’s judgments delivered in like 
case, we may take direction. But surely 
the arguments that should bind us not to 
read them or any part of them publicly at 
all must be stronger than as yet we have 
heard any. 

XXI. We marvel the less that our read- 
ing of books not canonical is so much im- 
pugned, when so little is at- 
tributed unto the reading of 
canonical Scripture itself, that 
now it hath grown to be a 
question, whether the werd of 
God be any ordinary mean to 
save the souls of men, in that 
it is either privately studied 
or publicly read and so made 
known, or else only as the 
same is preached, that is to say, explained 
by lively voice and applied to the people’s 
use as the speaker in his wisdom thinketh 
meet. For this alone is it which they use 
to call Preaching. The public reading of 
the Apocrypha they condemn altogether as 
a thing effectual unto evil; the bare reading 
in like sort of whatsoever, yea even of 
Scriptures themselves, they mislike, as a 
thing wneffectual to do that good, which we 
are persuaded may grow by it ὅ. 

[2.1 Our desire is in this present contro- 
versy, as in the rest, not to be carried up 
and down with the waves of uncertain ar- 
guments, but rather positively to lead on 
the minds of the simpler sort by plain and 


Of preaching 
by sermons ; 
and whether 
sermons be the 
only ordinary 
way of teach- 
ing, whereby 
men are 
drought to the 
saving knowl- 
edge of God’s 
truth. 


2[Opp. i. 57. Quoted by T. C. ii. 401. “Ca- 
«ἐ yeat omnia apocrypha. Et siquando ea non ad 
“ dogmatum veritatem, sed ad signorum reveren- 
“ tiam legere voluerit: sciat non eorum esse, quo- 
“rum titulis prenotantur, multaque his admixta 
“ vitiosa, et grandis esse prudentie, aurum in luto 
“ queerere.”’} 

$[(Eccl. Disc. fol. 76. ‘“ Ne putemus eos de ec- 
 clesiis non esse sollicitos, mirifica quaedam ratio 
 inventa est, qua quum lectores tantum habeant, 
‘ qui Scripture partem aliquam et preces reliquam- 
“que iiturgiam recitent, idoneos tamen pastores 
et verbi divini preedieatores se habere existi- 
“mant.” Adm.ap. Whitg. Def. 579. “ Reading 
‘is not feeding, but it is as evil as playing upon a 
* stage, and worse too ; for players yet iearn their 
“parts without book, and these, a many of them, 
** gan scarcely read within book.”] 


What the Word of God is. 


327 


easy degrees, till the very nature of the 
thing itself do make manifest what is truth. 
First therefore because whatsoever is spo- 
ken concerning the efficacy or necessity of 
God’s Word, the same they tie and restrain 
only unto Sermons, howbeit not Sermons 
read neither (for such they also abhor in 
the church‘) but sermons without book, 
sermons which spend their life in their 
birth and may have public audience but 
once ; for this cause to avoid ambiguities 
wherewith they often entangle themselves, 
not marking what doth agree to the word 
of God in itself} and what in regard of out- 
ward accidents which may befall it, we are 
to know that the word of God is his heav- 
enly truth touching matters of eternal life 
revealed and uttered unto men ; unto Proph- 
ets and Apostles by immediate divine in- 
spiration, from them to us by their books 
and writings. We therefore have no word 
of God but the Scripture. Apostolic ser- 
mons were unto such as heard them his 
word, even as properly as to us their wri- 
tings are. Howbeit not so our own ser- 
mons, the expositions which our discourse 
of wit doth gather and minister out of the 
word of God. For which cause in this pres- 
ent question, we are when we name the 
word of God always to mean the Scripture 
only. 

[3.] The end of the word of God is to 
save, and therefore we term it the word of 
life. The way for all men to be saved is 
by the knowledge of that truth which the 
word hath taught. And sith eternal life is 
a thing of itself communicable unto all, it 
behoveth that the word of God, the ne- 
cessary mean thereunto, be so likewise. 
Wherefore the word of life hath been al- 
ways a treasure, though precious, yet easy, 
as well to attain, as to find; lest any man 
desirous of life should perish through the 
difficulty of the way. To this end the word 
of God no otherwise serveth than only in 
the nature cf a doctrinal instrument. It 
saveth because it maketh “wise to salva- 
“tion 5.” Wherefore the ignorant it saveth 
not; they which live by the word must know 
it. And being itself the instrament which 
God hath purposely framed, thereby to 


4[Adm. “ By the word of God it is an office of 
preaching, they make it an office of reading.” 
Ans. 159. “ What contrariety is there betwixt 
“ reading and preaching? Ifa man should write 
-ς his sermon, and read it in the book to his flock, 
« doih he not preach?” TC. i. 127. (al. 160.) 
« What if I granted that it is preaching, yet I de- 
“ny that he that readeth another man’s sermon 
“preacheth: and further I say that if there be 
any such as being able to preach for his knowl- 
“ edge yet for fault either of utterance or memory 
“eannot do it but by reading that which he hath 
“ written, it is not convenient that he should be a 
* minister in the Church.” 

5 (2 Tim. il. 15.] 


328 


work the knowiedge of salvation in the 
hearts of men, what cause is there where- 
fore it should not of itself be'acknowledged 
a most apt and a likely mean to leave an 
Apprehension of things divine in our under- 
standing, and in the mind an Assent there- 
unto? For touching the one, sith God, who 
knoweth and discloseth best the rich trea- 
sures of his own wisdom, hath by delivering 
his word made choice of the Scriptures as 
the most effectual means whereby those 
treasures might be imparted unto the world, 
it followeth that to man’s understanding the 
Scripture must needs be even of itself in- 
tended as a full and perfect discovery, suffi- 
cient to imprint in us the lively character 
of all things necessarily required for the at- 
tainment of eternal life. And concerning 
our Assent to the mysteries of heavenly 
truth, seeing that the word of God for the 
Author’s sake hath credit with all that con- 
fess it (as we all do) tobe his word, every 
proposition of holy Scripture, every sen- 
tence being to us a principle; if the prin- 
ciples of all kinds of knowledge else have 
that virtue in themselves, whereby they are 
able to procure our assent unto such con- 
clusions as the industry of right discourse 
doth gather from them; we have no reason 
to think the principles of that truth which 
tendeth unto man’s everlasting happiness 
less forcible than any other, when we know 
that of all other they are for their certainty 
the most infallible. 

But as every thing of price, so this doth 
require travail. We bring not the knowl- 
edge of God with us into the world. And 
the less our own opportunity or ability is 
that way, the more we need the help of 
other men’s judgments to be our direction 
herein. Nor doth any man ever believe, 
into whom the doctrine of belief is not in- 
stilled by instruction some way received at 
the first from others. Wherein whatsoever 
fit means there are to notify the mysteries 
of the word of God, whether publicly 
(which we call Preaching) or in private 
howsoever, the word by every such mean 
even “ ordinarily δ doth save, and not only 
by being delivered unto men in Sermons. 


τ 
which doth save souls. For concerning the 
use and sense of this word Preaching, which 


they shut up in so close a prison, although | 


more than enough have already been spoken 


to redeem the liberty thereof, yet because | 


they insist so much and so proudly insult 
thereon, we must a little inure their ears 


6 [“ The ordinary and especial means to work 
“ faith by is preaching and not reading.”...“ It is 
“the excellentest and most ordinary means to 
“ work faith by in the hearts of the hearers.” ..... 
“The ordinary ways whereby God regenerateth 
“his children is by the word of God which is 
“ preached.” T. ©. i. 159.) 


Sermons are not the only preaching | 


Reading in Church anciently called Preaching. 


[Boox V. 


with hearing how others whom they more 
regard are in this case accustomed to use 
the selfsame language with us whose man- 
ner of speech they deride. Justin Martyr 
doubteth not to tell the Grecians, that even 
in certain of their writings the very judg- 
ment to come is preached7; nor the coun- 
cil of Vaus to insinuate that presbyters ab- 
sent through infirmity from their churches 
might be said to preach by those deputies 
who in their stead did but read Homilies® ; 
nor the council of Toledo te call the usual 
public reading of the Gospels in the church 
Preaching °®; nor others sake before these 
our days to write, that by him who but 
readeth a lesson in the solemn assembly as 
part of divine service, the very office of 
Preaching isso far forth executed 1°. Such 
kind of speeches were then familiar, those 
phrases seemed not to them absurd, they 
would have marvelled to hear the outeries 
which we do!!, because we think that the 
Apostles in writing, and others in reading 
to the church those books which the Apos- 
tles wrote, are neither untruly nor unfit- 
ly said ‘to preach.” For although men’s 
tongues and their pens differ, yet to one and 
the selfsame general if not particular effect, 
they may both serve. It is no good argu- 
ment, St. Paul could not “ write with his 
“tongue,” therefore neither could he “preach 
“with his pen.” For Preaching is a gene- 
ral end whereunto writing and speaking do 
both serve. Men speak not with the instru- 
ments of writing, neither write with the in- 
struments of speech, and yet things record- 
ed with the one and uttered with the other 


7 Parenet. ad Gent. [p. i. C. τὴν μέλλουσαν μετὰ 
Thy τελευτὴν τοῦδε Tod βίου ἔσεσθαι κρίςιν" ἣν οὐ μόνοι 
οἱ ἡμέτεροι κατὰ θεὸν ΚΗΡΥΤΊΤΟΥΣΙ πρόγονοι, 
προφῆταί τε καὶ νομοθέται, ἀλλὰ καὶ οἱ παρ᾽ ὑμῶν νομισ- 
θέντες εἶναι σόφοι, οὐ ποιηταὶ μόνον, ἀλλὰ καὶ φιλόσοφοι 
οἱ τὴν ἀληθῆ καὶ θείαν ἐπαγγελλύμενοι παρ᾽ ὑμὶν εἰδέναι 
γνῶσιν. 

8 Concil. Vasen. ii. [ν 6]. iii.] ca. ii. [vid. supr. p. 
78, not. 89.] 

§Concil. Tol. iv. c. 12, [Τὴ quibusdam His. 
“‘paniarum Ecclesiis Laudes post Apostolum de- 
“ cantantur, priusquam Evangelium predicetur.” 
t. v. 1709.] 

10 Rupert. de Divin. Offic. lib. i. ο. 12, 13. 
[‘‘ Lecturus, benedictionem petens, hoc significat : 
‘quod nemo nisi missus aut permissus officium 
‘“‘ predicandi usurpare debeat.” ‘ Quodque in 
“ fine dicit, Tu autem Domine miserere nostri, ne 
‘ipsum quidem bonum officium predicandi sine 
‘alicujus vel levis culpe pulvere posse peragi.”] 

Isid. de Eccles. Offic. lib. i. c. 10. [** Ideo Di- 
‘“aconus clara voce silentium admonet, ut sive 
“dum psallitur, sive dum Lectio pronunciatur, . . . 
“quod omnibus predicatur, equaliter ab omnibus 
“ audiatur.” 

11 The Libel of Schoolp. art. 11. T. C. lib. ii. p. 
388. ‘St. Paul’s writing is no more Preaching 
“than his pen or his hand is his tongue: seeing 
“ they cannot be the same which cannot be made 
“ by the same instruments.” [i. 127.] 


Ch. xxii. 1. 2.] Unfair Comparison of 
may be preached well enough with both’*. 
By their patience therefore be it spoken, the | 
Apostles preached as well when they wrote | 
as when they spake the Gospel of Christ, | 
and our usual public Reading of the word | 
of God for the people’s instruction is Preach- | 
ing. 

151] Nor about words wsu'd we ever con- 
tend. were not their purpose in so restrain- 
ing the same injurious to God’s most sacred | 
Word and Spirit. It is on both sides con- 
fessed that the word of God outwardly ad- | 
ministered (his'4 Spirit inwardly concurring 
therewith) converteth. edifieth, and saveth 
souls. Now whereas the external adminis- 
tration of his word is as well by reading 
barely the Scripture, as by explaining the 
same when sermons thereon be made; in 
the one they deny that the finger of God 
hath ordinarily certain principal opera- 
tions, which we most steadfastly hold and 
believe that it hath in both. 

XXII. So worthy a part of divine ser- 
vice we should greatly wrong, if we did not 


What they at- esteem Preaching as the bless- 
tribute to ser- ed ordinance of God, sermons 
mons only, 4 


andwhatweto aS keys to the kingdom of 
readingalso. heaven, as wings to the soul, 
as spurs to the good affections of man, unto 
the sound and healthy as food, as physic 
unto diseased minds. Wherefore how 
highly soever it may please them with 
words of truth to extol sermons, they shall 
not herein offendus. We seek not to dero- 
gate from any thing which they can justly 
esteem, but our desire is to uphold the just 
estimation of that from which it seemeth 
unto us they derogate more than becometh 
them's. That which offendeth us is first 
the great disgrace which they offer unto 
our custom of bare reading the word of 
God, and to his gracious Spirit, the princi- 
al virtue whereof thereby manifesting 
itself for the endless good of men’s souls, 
even the virtue which it hath to convert, to 
edify, to save souls, this they mightily strive 
to obscure; and secondly the shifts where- 
with they maintain their opinion of ser- 
mons, whereunto while they labour to ap- 
propriate the saving power of the Holy 
Ghost, they separate from all apparent 
hope of life and salvation thousands whom 
the goodness of Almighty God doth not ex- 
clude. 
[3.] Touching therefore the use of Scrip- 


15 ἐς Evangelizo manu et scriptione.” Rainol. 
de Rom. Eccles. Idolol. Pref. ad Co. Essex. 

13 (T. Ὁ. i. 133.“ The ministering of the holy 
“Sacraments... is a declaration and seal of 
*God’s favour, and a plain preaching, ... that 
“they be washed from their sins,” &c.] 

14 John vi. 46. [45 ?] Matt. xvi. 17; 2 Cor. iv. 
6; 1 Cor. xii. 3; Acts xvi. 14. 

8 [Adm. 7. Ans. 130--134, 208, 211, 212. T. 
C. i. 119. al. 158- 161. Def. 568—582. T. C. ii. 
374—392.] 


Sermons with Lessons. 329 


| ture, even in that it is openly read, and the 


inestimable good which the Church of God 
by that very mean hath reaped; there was, 
we may very well think, some cause, which 
moved the Apostle St. Paul to require, that 
those things which any one church’s affairs 


| gave particular occasion to write, might for 


the instruction of all be published, and that 
by reading !°, 

1. When the very having of the books 
of God was a matter of no small charge 
and difficulty, inasmuch as they could not 
be had otherwise than only in written 
copies, it was the necessity not of preaching 
things agreeable with the word, but of 
reading the word itself at large to the 
people, which caused churches throughout 
the world to have public care, that the sa- 
ered oracles of God being procured by 
common charge, might with great sedulity 
be kept both entire and sincere. If then we 
admire the providence of God in the same 
continuance of Scripture, notwithstanding 
the violent endeavours of infidels to abolish, 
and the fraudulent of heretics always to 
deprave the same, shall we set light by 
that custom of reading, from whence so 
precious a benefit hath grown ? 

2. The voice and testimony of the Church 
acknowledging Scripture to be the law of 
the living God, is for the truth and certain- 
ty thereof no mean evidence. For if with 
reason we may presume upon things which 
a few men’s depositions do testify, suppose 
we that the minds of men are not both at 
their first access to the school of Christ ex- 
ceedingly moved, yea and for ever after- 
wards also confirmed much, when they 
consider the main consent of all the church- 
es in the whole world witnessing the sacred 
authority of scriptures, ever sithence the. 
first publication thereof, even till this pres- 
ent day and hour? And that they all have 
always so testified, I see not how we should 
possibly wish a proof more palpable, than 
this manifest received and everywhere con- 
tinued custom of reading them publicly as 
the Scriptures.: The reading therefore of 
the word of God, as the use hath ever been, 
in open audience, is the plainest evidence 
we have of the Church’s Assent and Ac- 
knowledgment that it is his word. 

3. A further commodity this custom hath, 
which is to furnish the very simplest and 
rudest sort with such infallible Axioms and 
Precepts of sacred truth, delivered even in 
the very Letter of the Law of God, as may 
serve them for 17 Rules whereby to judge 
the better all other doctrines and instruc- 
tions which they hear. For which end and 
pesnore I see not how the Scripture could 

e possibly made familiar unto all, unless 
far more should be read in the people’s 


161 Thess. v. 27; Coloss. iv. 16. 
17 John v. 39; Isa. viii. 20. 


990 


hearing, than by a sermon can be opened. 
For whereas in a manner the whole book 
of God is by reading every year published, 
a small part thereof in comparison of the 
whole may hold very well the readiest in- 
terpreter of Scripture occupied many years. 

4. Besides, wherefore should any man 
think, but that reading itself is one of the 
“ordinary” means, whereby it pleaseth 
God of his gracious goodness to instil that 
celestial verity, which being but so received, 
is nevertheless effectual to save souls? 
Thus much therefore we ascribe to the 
reading of the word of God as the manner 
is in our churches. 

[3.] And because it were odious if they 
on their part should altogether despise the 
same, they yield 15. that reading may “set 
“forward,” but not begin the work of sal- 
vation; that! faith may be “nourished” 
therewith, but not bred; that? herein 
men’s attention to the Scriptures, and their 
speculation of the creatures of God have 
like efficacy, both being of power to “aug- 
“ment,” but neither to effect belief without 
sermons; that if?! any believe by reading 
alone we are to. account it a miracle, an 
“extraordinary” work of God. Wherein 
that which they grant we gladly accept at 
their hands, and wish that patiently they 
would examine how little cause they have 
to deny that which as yet they grant not. 

[4.1 The Scripture witnesseth that when 
the book of the Law of God had been 
sometime missing, and was after found, the 
king, which heard it but only read, tare his 
clothes, and with tears confessed, “ Great 
“is the wrath of the Lord upon us, because 
“our fathers have not kept his word to do 


18 [Τ᾿ C. i. 126. al. 159. ‘ Although reading 
“do help to nourish the faith which cometh by 
“ preaching, yet this is given to the preaching κατ᾽ 
“ ἐξοχὴν, i. e. by excellency, and for that it is the 
‘“‘excellentest and most ordinary means to work 
‘« by in the hearts of the hearers. ‘The beholding 
« οὗ the creatures, and the consideration of the 
“ making of the world, and of God’s wisdom and 
“ wonderful love appearing in them, doth nourish 
“ and strengthen faith : and yet may it not there- 
τε fore in eficacy be compared with the preaching 
“ of the word of God.”’] 

19 T. Ο. ii. 375. [** It helpeth to nourish faith 
engendered.”| 376. [If private reading only 
“ cannot ordinarily engender faith, I would know 
“how public reading only can do it.”] 396. 
[‘* The Lord’s authorized embassador, . . . without 
“ whose ministry .. . faith cannot be engendered.” 

20 Τ΄ Ο. ii. 378. [I compared them” (the 
consideration of the creatures with the reading of 
the Scriptures) “in that both nourishing faith, 
“ neither could ordinarily breed 11. 

aT. ©. ii, 383. [“ Of many brought to the 
“light of the Gospel by reading only, he” (Whit- 
gift) ‘‘ maketh not, nor, as I am persuaded, could 
“ make it appear.. Although it be confessed that 
“that may be done hy the Lord’s extraordinary 
“working; which feedeth sometime with quails 
“in the wilderness.” ] 


The fear of God may begin from hearing Lessons. 


[Boox V. 


“after all things which are written in this 
“book 22.” This doth argue, that by bare 
reading (for of sermons at that’ time there 
is no mention) true repentance may be 
wrought in the hearts of such as fear God, 
and yet incur his displeasure, the deserved 
effect whereof is eternal death. So that 
their repentance (although ‘it be not their 
first entrance) is notwithstanding the first 
step of their reentrance into life, and may 
be in them wrought by the word only read 
unto them. 

Besides, it seemeth that God would have 
no man stand in doubt but that the reading 
of Scripture is effectual, as well to lay even 
the first foundation, as to add degrees of 
farther perfection in the fear of God. And 
therefore the Law saith, “ Thou shalt read 
“this Law before all Israel, that men, wo- 
“men, and children may hear, yea even 
“that their children which as yet have not 
“known it may hear it, and by hearing it 
“so read, may learn to fear the Lord #3.” 

Our Lord and Saviour was himself of 
opinion, that they which would not be 
drawn to amendment of life by the testi- 
mony which Moses and the Prophets have 
given concerning the miseries that follow 
sinners after death, were not likely to be 
persuaded by other means *‘, although God 
from the very dead should have raised them 
up preachers. 

Many hear the books of God and believe 
them not. Howbeit their unbelief in that 
case we may not impute unto any weak- 
ness or unsufficiency in the mean which is 
used towards them, but to the wilful bent 
of their obstinate hearts against it. With 
minds obdurate nothing prevaileth. As 
well they that preach, as they that read 
unto such, shall still have cause to com- 
plain with the Prophets which were of old, 
“Who will give credit unto our teach- 
“jing 252” But with whom ordinary means 
will prevail, surely the power of the word — 
of God, even without the help of interpre- 
ters in God’s Church worketh mightily, not 
unto their confirmation alone which are 
converted, but also to their conversion 
which are not. 

It shall not boot them who derogate from 
reading to excuse it, when they see no oth- 
er remedy, as if their intent were only to 
deny that aliens and strangers from the 
family of God are won, or that belief doth 
use to be wrought at the first in ¢hem, with- 
out sermons. For they know it is our cus- 
tom of simple reading not for conversion of 
infidels estranged from the house of Se 
but for instruction of men baptized, bre 
and brought up in the bosom of the Church, 
which they despise as a thing uneffectual to 


22 2 Chron. xxxiv. 18, 19, 21. 
23 Deut. xxxi. 1J—13. 
2 Luke xvi. 31. % [ Is. liii, 1.] 


Ch. xxii. 5—7.] 


save such souls. In such they imagine that 
God hath no ordinary mean to work faith 
without sermons. 

[} The reason, why no man can attain 
belief by the bare contemplation of heaven 
and earth, is for that they neither are suffi- 
cient to give us as much as the least spark 
of light concerning the very principal mys- 
teries of our faith; and whatsoever we may 
learn by them, the same we can only attain 
to know according to the manner of natural 
sciences, which mere discourse of wit and 
reason findeth out, whereas the things 
which we properly believe be only such as 
are received upon the credit of divine tes- 
timony?*. Seeing therefore that he which 
considereth the creatures of God findeth 
therein both these defects, and neither the 
one nor the other in Scriptures, because he 
that readeth unto us the Scriptures deliver- 
eth all the mysteries of faith, and not any 
thing amongst them all more than the 
mouth of the Lord doth warrant: it follow- 
eth in those two respects that our consider- 
ation of creatures and attention unto Scrip- 
tures are not in themselves, and without 
sermons, things of like disability to breed 
or beget faith. 

[6.1 Small cause also there is, why any 
man should greatly wonder asat an extraor- 
dinary work, if without sermons reading be 
found to effect thus much. For I would 
know by some special instance, what one 
article of Christian faith, or what duty re- 
quired necessarily unto all men’s salvation 
there is, which the very reading of the word 
of God is not apt to notify. Effects are 
miraculous and strange when they grow by 
unlikely means. But did we ever hear it 
accounted for a wonder, that he which doth 
read, should believe and live according to 
the will of Almighty God??? Reading doth 
convey to the mind that truth without ad- 
dition or diminution, which Scripture hath 
derived from the Holy Ghost. And the 
end of all Scripture is the same which St. 
John proposeth in the writing of that most 
divine Gospel, namely Faith, and through 
faith Salvation 3. Yea all Scripture is to 
this effect in itself available, as they which 
wrote it were persuaded 2°; unless we sup- 

ose that the Evangelist or others in speak- 
ing of their own intent to instruct and to 
save by writing, had a secret conceit which 
they never opened unto any, a conceit that 
no man in the world should ever be that 
way the better for any sentence by them 
written, till such time as the same might 
chance to be preached upon or alleged at 


36 [Divine Faith is an assent unto something 
“as Credible upon the Testimony of God.” Pear- 
‘son on the Creed, p. 5. ed. 1692.1 

27 Exod. xxiv. 7. 

ΚΒ John xx. 31. 
29 Prov. i. 2—4; Rom. i. 16; 2 Tim. iii. 15. 


Faith may come by Lessons without a Miracle. 


331 


the least in a sermon. Otherwise if he 
which writeth do that which is forcible in 
itself, how should he which readeth be 
thought to do that which in itself is of no 
force to work belief and to save believers 7 

[7.1 Now although we have very just 
cause to stand in some jealousy and fear, 
lest by thus overvaluing their sermons, they 
make the price and estimation of Scripture 
otherwise notified to fall; nevertheless so 
impatient they are, that being but request- 
ed to let us know what causes they leave 
for men’s encouragement to attend to the 
reading of the Scripture, if sermons only be 
the power of God to save every one which 
believeth; that which we move for our bet- 
ter learning and instruction’s sake, turneth 
unto anger and choler in them, they grow 
altogether out of quietness with it, they an- 
swer fumingly that they are “ashamed to 
“defile their pens with making answer to 
“such idle questions *°:“yet in this their 
mood they cast forth somewhat, wherewith 
under pain of greater displeasure we must 
rest contented. They tell us the profit of 
reading is singular, in that it serveth for a 
preparative unto sermons ; it helpeth prettily 
towards the nourishment of faith which ser- 
mons have once engendered; it is some 
stay to his mind which readeth the Scrip- 
ture, when he findeth the same things there 
which are taught in sermons, and thereby 
perceiveth how God doth concur in opinion 
with the preacher ; besides it keepeth ser- 
mons in memory, and doth in that respect, 
although not feed the soul of man, yet help 
the retentive force of that stomach of the 
mind which receiveth ghostly food at the 
preacher’s hand. But the principal cause 
of writing the Gospel was, that it might be 
preached upon or interpreted by public 
ministers apt and authorized thereunto 3]. 


30 'T. C. lib. ii. p. 375. 

31 [The following are the words referred to : 

“ That he” (Dr. Whitgift) ‘‘addeth, of taking 
“away by this means from the majesty of the 
“« Scriptures, and making them dumb, &e. (am- 
“ plified in the next division by asking why the 
“Scriptures were then written? with other such 
“ too too idle questions, which I am ashamed to 
‘* defile my pen with) is unworthy the name of a 
‘‘reason. As if in that reading maketh men fitter 
κε to hear the word preached, and to seek after it, 
“in that it helpeth to nourish faith engendered, 
‘“in that it confirmeth a man in the doctrine 
‘« preached, when by reading he perceiveth it to 
“be as the preacher taught, in that it reneweth 
‘the memory of that was preached, which other- 
wise would decay ; I say, as if in these respects, 
“and such like, the profit of reading and com- 
“‘mitting the word to writing, were not singular 
“and inestimable. Besides that it is not denied 
“but the Lord may extraordinarily give faith by 
‘reading only: although the order which God 
‘hath put is to save by foolishness (as it is es- 
“‘teemed) of preaching. Beside also that it is 
“absurd, that the Doctor asketh, why else the 


332 


Is it credible that a superstitious conceit 
(for it is no better) concerning sermons 
should in such sort both darken their eyes 
and yet sharpen their wits withal, that the 
only true and weighty cause why Scripture 
was written, the cause which in Scripture 
is so often mentioned, the cause which all 
men have ever till this present day ac- 
knowledged, this they should clean exclude 
as being no cause at all, and load us with 
so great store of strange concealed causes 
which did never see light till now? In 
which number the rest must needs be of 
moment, when the very chiefest cause of 
committing the sacred Word of God unto 
books, is surmised to have been, lest the 
preacher should want a text whereupon to 
scholy. 

[8.1 Men of learning hold it for a slip in 
judgment, when offer is made to demonstrate 
that as proper to one thing which reason 
findeth common unto more. Whereas there- 
fore they take from all kinds of teaching 
that which they attribute to sermons, it had 
been their part to yield directly some strong 
reason why between sermons alone and 
faith there should be ordinarily that coher- 
ence which causes have with their usual 
effects, why a Christian man’s belief should 
so naturally grow from sermons, and not 
possibly from any other kind of teaching. 

In belief there being but these two opera- 
tions, apprehension and assent, do only ser- 
mons cause belief, in that no other way is 
able to explain the mysteries of God, that 
the mind may rightly apprehend or con- 
ceive them as behoveth? We all know 
that many things are believed, although 
they be intricate, obscure, and dark, al- 
though they exceed the reach and capacity 
of our wits, yea although in this world they 
be no way possible to be understood. Many 
things believed are likewise so plain, that 
every common person may therein be unto 
himself a sufficient expounder. Finally, to 
explain even those things which need and 
admit explication, many other usual ways 
there are besides sermons. Therefore ser- 
mons are not the only ordinary means 
whereby we first come to apprehend the 
mysteries of God. 

Is it inregard then of sermons only, that 
apprehending the Gospel of Christ we yield 
thereunto our unfeigned Assent as to a 
thing infallibly true? They which rightly 
consider after what sort the heart of man 
hereunto is framed, must of necessity ac- 
knowledge, that whoso assenteth to the 
words of eternal life, doth it in regard of his 
authority whose words they are. This is 


‘“‘ Gospel should be written? as if there were no 

“ other cause of writing of it, than that it should 

“be simply read : or as though the principal cause 

a not that it should be preached.” T. Ὁ. ii. 
5.] 


Apprehension and Assent may be without Sermons. 


[Boox V. 


in man’s conversion unto God τὸ ὅθεν ἡ ἀρχὴ 
τῆς κινήσεως, the first step whereat his race 
towards heaven beginneth. Unless there- 
fore, clean contrary to our own experience, 
we shall think it a miracle if any man ac- 
knowledge the divine authority of the Serip- 
ture, till some sermon have persuaded him 
thereunto, and that otherwise neither con- 
versation in the bosom of the Church, nor 
religious education, nor the reading of " 
learned men’s books, nor information re- 
ceived by conference, nor whatsoever pain 
and diligence in hearing, studying, medi- 
tating day and night on the Law, is so far 
blest of God as to work this effect in any 
man; how would they have us to grant 
that faith doth not come but only by hear- 
ing sermons ? 

[9.] Fain they would have us to believe 
the Apostle St. Paul himself to be the au- 
thor of this their paradox, only because he 
hath said that “it pleaseth God by the fool- 
“ishness of Preaching to save them which 
“believe ?;” and again, “ How shall they 
“call on him in whom they have not believ- 
“ed? how shall they believe in him of whom 
“they have not heard ? how shall they hear 
“without a preacher? how shall men 
“ preach except they be sent 332” 

To answer therefore both allegations *4 
at once; the very substance of that they 
contain is in few but this. Life and salva- 
tion God will have offered unto all; his will 
is that Gentiles should be saved as well as 
Jews. Salvation belongeth unto none but — 
such “ascall upon the name of our Lord 
“Jesus Christ *.” Which nations as yet 
unconverted neither do nor possibly can do 
till they believe. What they are to believe, 
impossible it is they should know till they 
hear it. Their hearing requireth our preach- 
ing unto them. 

Tertullian **, to draw even Paynims 
themselves unto Christian belief, willeth 
the books of the Old Testament to be 


82 T. C. lib. ii. 375; 1 Cor. i. 21. 

33 Rom. x. 14, 15. 

84 [View, &c. p. 4. T.C. i. 126. al. 159. “St. 
“Paul saith that faith cometh by hearing, and 
“ hearing of the word preached ; so that the ordi- 
“nary and especial means to work faith by is 
“ preaching and not reading.” Whitg. Def. 569; 
T. C. ii. 375; Sampson in Strype, An. iii. 1. 327.) 

35 [1 Cor. 1. 2.] 

36 Apologet. c. 18, [in fine ‘* Quos diximus Pre- 
“dicatores, Prophete de officio prefandi vocan- 
“tur. Voces eorum itemque virtutes quas ad 
“ fidem divinitatis edebant, in thesauris literarum 
““manent: nec iste nunc latent. Ptolem#orum 
“ eruditissimus . . . libros a Judeis quoque postu 
“Javit .. . Hodie apud Serapeum Ptolemei bib- 
‘« Jiothecee com ipsis Hebraicis literis exhibentur. 
“Sed et Judi palam lectitant, vectigalis libertas 
“vulgo aditur, sabbatis omnibus qui audierit, in- 
“veniet Deum; qui etiam studuerit intelligere, — 
“ cogetur et credere,”’} 


Ch. xxii. 10.] 1 Cor. i. 21, and Rom. x. 14, 


searched, which were at that time in Ptol- 
emy’s library. And if men did not list to 
travel so far though it were for their endless 
yood, he addeth that in Rome and other 
jlaces the Jews had synagogues where- 
into every one which would might resort, 
that this kind of liberty they purchased by 
payment of a standing tribute, that there 
they did openly 37 read the Scriptures; and 
whosoever “ will hear” saith Tertullian, 
“he shall find God; whosoever will study 
“to know, shall be also fain to believe.” 
But sith there is no likelihood that ever vol- 
untarily they will seek instruction at our 
hands, it remaineth that unless we will suf- 
fer them to perish, salvation itself must 
seek them, it behoveth God to send them 
preachers, as he did his elect Apostles 
throughout the world. 

There is a knowledge which God hath 
always revealed unto them in the works of 
nature. This they honour and esteem 
highly as profound Wisdom ; howbeit this 
wisdom saveth them not. That which must 
save believers is the knowledge of the cross 
of Christ, the only subject of all our preach- 
ing. And in their eyes what doth this seem 
as yet but Folly? It pleaseth God by “the 
© foolishness of peceuchinn? to save. These 
words declare how admirable force those 
mysteries have which the world doth de- 
ride as follies; they shew that the foolish- 
ness of the cross of Christ is the wisdom 
of true believers ; they concern the object 
of our faith, the Matter preached of and be- 
lieved in by Christian men**. This we 
know that the Grecians or Gentiles did ac- 
count foolishness; but that they ever did 
think ita fond orunlikely way to seek men’s 
_ conversion by sermons we have not heard. 
' Manifest therefore it is that the Apostle ap- 
_ plyingthename of foolishness in such sort as 
they did must needs by “ the foolishness of 


87 This they did in a tongue which to all learn. 
ed men amongst the heathens and to a great part 
of the simplest was familiarly known: as appear- 
eth by a supplication offered unto the emperor 
Justinian, wherein the Jews make request that it 
might be lawful for them to read the Greek trans- 
lation of the LXX interpreters in their synagogues, 
as their custom before had been. Authent. exlvi. 
coll. 10. incipit, AZquum sane. [* De Hebrais, 
“ Quomodo oporteat eos Scripturas legere.” ‘ Per 
“interpelationes que ad nos referuntur didicimus, 
“quod ex ipsis quidam sola lingua tenentur He- 
“braica, eaque utendum esse in sacrorum libro- 
“rum lectione volunt : quidam etiam Grecam as- 
“sumendam contendunt... Nos igitur de hac 
re edocti, meliores esse judicavimus eos qui Gre- 
“cam etiam linguam in sacrorum librorum lec- 
“tione voluerunt assumere, et (uno verbo) om- 
“nem denique linguam, quam locus accommoda- 
“tiorem et magis familiarem reddat auditoribus.” 
624. ed. Plantin. 1575. The copy in Gode- 

i’s edition is very different.] 

88 The Apostle useth the word κήρυγμα, and not 
κήρυξις. ' 


not to be confined to Sermons. 333 
“preaching” mean the doctrine of Christ, 
which we learn that we may be saved; but 
that sermons are the only manner of teach- 
ing whereby it pleaseth our Lord to save 
he could not mean. 

In like sort where the same Apostle pro- 
veth that as well the sending of the Apos- 
tles as their preaching to the Gentiles was 
necessary, dare we affirm it was ever his 
meaning, that unto their salvation who even 
from their tender infancy never knew any 
faith or religion than only Christian, no 
Kind of teaching can be available saving 
that which was so needful for the first uni- 
versal conversion of Gentiles hating Chris- 
tianity ; neither the Sending ofany sort 
allowable in the one case, except only of 
such as had been in the other also most fit 
and worthy instruments ? 

Belief in all sorts doth come by hearken- 
ing and attending to the word of life. Which 
word sometime proposeth and preacheth 
itself to the hearer; sometime they deliver 
it whom privately zeal and piety moveth to 
be instructors of others by conference; some- 
time of them it is taught whom the Church 
hath called to the public either reading 
thereof or interpreting. All these tend unto 
one effect; neither doth that which St. 
Paul or other Apostles teach, concerning 
the necessity of such teaching as theirs was, 
or of sending such as they were for that pur- 
pose unto the Gentiles, pee the effica- 
cy of any other way of public instruction, or 
enforce the utter disability of any other 
men’s vocation thought requisite in this 
Church, for the saving of souls, where means 
more effectual are wanting. 

[10.] Their only proper and direct proof 
of the thing in question had been to shew, 
in what sort and how far man’s salvation 
doth necessarily depend upon the knowledge 
of the word of God; what conditions, prop- 
erties, and qualities there are, whereby ser- 
mons are distinguished from other kinds of 
administering the word unto that purpose ; 
and what special property or quality that 
is, which being no where found but in ser- 
mons, maketh them effectual to save souls, 
and leaveth all other doctrinal means be- 
sides destitute of vital efficacy. These per- 
tinent instructions, whereby they might sat- 
isfy us and obtain the cause itself for which 
they contend, these things which only would 
serve they leave, and (which needeth not) 
sometime they trouble themselves with fret- 
ting at the ignorance of such as withstand 
them in their opinion ; sometime they 39 fall 


39 T. C. lib. ii. p. 373.“ This tail of readers.” 
“The bishops’ more than beggarly presents.” 
** Those rascal ministers.” [The whole passage is, 
‘So I trust appeareth that this tail of reading min- 
*isters ought to be cut off; and that they are none 
“ of those princely gifts which our Saviour Christ 
* ascended into heaven sendeth unto his Church, 
“but the bishops’ (to speak no grievouslier of 


994 


upon their poorbrethren which can but read, 
and against them they are bitterly eloquent. 

If we allege what the Scriptures them- 
selves do usually speak for the saving force 
of the word of God, not with restraint to 
any one certain kind of delivery, but how- 
soever the same shall chance to be made 
known, yet by one trick or other they al- 
ways restrain it unto sermons. Our Lord 
and Saviour hath said49, “Search the 
“Scriptures, in them ye think to have eter- 
“nal life.” But they tell us, he spake to 
the Jews, which Jews before “had heard 
“his Sermons 4';” and that peradventure it 
was his mind they should search, not by 
reading, nor by hearing them read, but by 
“attending” whensoever the Scriptures 
should happen to be “alleged in Sermons.” 

Furthermore, having received apostolic 
doctrine, the Apostle St. Paul hath taught 
us to esteem the same as the supreme rule 
whereby all other doctrines must for ever 
be examined 43, Yea, but inasmuch as the 
Apostle doth there speak of that he had 

reached, he flatly maketh (as they strange- 
y affirm) his Preachings or Sermons the 
rule whereby to examine al!. And then 1 
beseech you what rule have we whereby to 
judge or examine any? For if sermons 
must be our rule, because the Apostles’ 
sermons were so to their hearers; then, sith 
we are not as they were hearers of the 
Apostles’ sermons, it resteth that either the 
sermons which we hear should be our rule, 
or (that being absurd) there will (which yet 
hath greater absurdity) no rule at all be re- 
maining for trial, what doctrines now are 
corrupt, what consonant with heavenly 
truth. 

Again, let the same Apostle acknowledge 
“all Scripture profitable to teach, to im- 
“prove, to correct, to instruct in righteous- 
“ness 43.” Still notwithstanding we err, if 
hereby we presume to gather, that Scrip- 
ture read will avail unto any one of all 
these uses; they teach us the meaning of 
“them) more than beggarly presents.” And a 
little before, “« The Prophet calleth the rascal min- 
“ isters of his time, dumb dogs.”] 

40 John v. 39. 

41 Τ', ©. lib. 11. p. 377. [‘ When our Saviour 
« biddeth the Jews search the Scriptures, he refer- 
“ reth them by that search to judge of the doctrine 
“he had preached before ; which proveth no fruit 
“of reading when there is no preaching. Beside 
“that, it will be hard for him to refer the word 
“ search unto reading only ; as if one could not 
“ search the Scriptures, when he attendeth to them 
‘ alleged in sermons.” 

42 Gal. i. 8, 9. [The words of T. C. are, “ He 
« doth flatly make his preaching the rule to exam- 
“ ine all other preaching by.” ii. 377.) 

432 'Tim. iii. 16. ['T. C. ubi supr. “ The place of 
“ Timothy being, as I have shewed, of the proper 
“ duties of the minister of the word in preaching, 
‘making no manner of mention of reading; is al- 
“leged without all judgment.”] 


The Puritans set Man’s Word above God’s, 


[Book V. 


the words to be, that so much the Scripture 
can do if the minister that way apply it in 
his sermons, otherwise not. 

Finally, they never hear ἃ sentence 
which mentioneth the Word or Scripture, 
but forthwith their glosses upon it are, the 
Word “ preached,” the Scripture “ explain- 
“ed or delivered unto us in sermons.” 
Sermons they evermore understand to be 
that Word of God, which alone hath vital 
operation ; the dangerous sequel of which 
construction I wish they did more atten- 
tively weigh. For sith speech is the very 
image whereby the mind and soul of the 
speaker conveyeth itself into the bosom of 
him which heareth, we cannot choose but 
see great reason, wherefore the word which 
proceedeth from God, who is himself very 
truth and life, should be (as the Apostle to 
the Hebrews noteth) lively and mighty in 
operation, “sharper than any two-edged 
“ sword 44.” Now if in this and the like 
places we did conceive that our own ser- 
mons.are that strong and forcible word 45, 
should we not hereby impart even the most 
peculiar glory of the word of God unto that 
which is not his word? For touching ow 
sermons, that which giveth them their very 


44 Heb. iv. 12. 

45 (Chr. Letter, p. 22. ‘* We beseech you..... 
“to teach us by sounde demonstration, that 2 
“man can preach the pure word of God by hit 
“ owne naturall witt, without a gift supernatural] of 
‘the spirit to give him utterance, and to speak the 
“ worde as he ought tospeake? If all that a mar 
“preach be the pure worde of God, what deroga- 
* tion is it to call such a man’s sermons or preach 
“ings the strong and forcible worde.” 

Hooker, MS. note. ‘“ If sermons be the wora 
“of God in the same sense that Scriptures are 
“his word, if there be no difference betweet, 
‘preaching and prophecying, noe ods between tha- 
“ postles of Christ and the preaching ministers of 
“ every congregation, as touching that forme of de- 
“ livering doctrine weh did exempt both the speach- 
“es and writings of thaposties from possibility of 
“ error, then must we hold that Calvin’s sermons 
“are holie Scripture. Yon would not have homi- 
‘« lies read in the Church, because nothing should 
“be there read but the word of God. How shall 
“this stand with your doctrine that sermons are 
“ God's word no Jesse than Scriptures? You taught 
“before, that the Church and all men’s doctrine 
“must be tried by the word of God. Whereby if 
“ you understand sevmons, it were good you told 
‘us whose sermors. Calvin’s homilies read in 
“churches. This epistle not like St. Paule’s.” 
“ Again, in p. 21. ‘ Have you so long magnified 
“ the word of God to bring the matter unto this 
“jssue that your own sermons are that word? 
* Are you not coatented to have them taken for his 
“ word in regard of conformity therewith, unlesse 
“ they be honoured and held of as great authoritie 
“as if they had come from the very mouth of 
“ Christ himself or of Christ’s Apostles? If this 
‘be your meaning, let the people applaudeunto 
«you, and when you speake, cry mainly out, The 
“ voice of God and not of man.”] 


Ch. xxii. 11, 12.] and the Manner above the Matter of Preaching. 


335 


being isthe wit of man 45, and therefore they | teaching, perish. But that they should of 
oftentimes accordingly taste too much of |necessity perish, where any one way of 


that over corrupt fountain from which they 
come. In our speech of most holy things, 
our most frail affections many times are be- 
wrayed. 

erefore when we read or recite the 
Scripture, we then deliver to the people 
_ properly the word of God. As for our ser- 
_ mons, be they never so sound and perfect, 
his word they are not as the sermons of the 
prophets were; no they are but ambigu- 
ously termed his word, because his word 
is commonly the subject whereof they treat, 
and must be the rule whereby they are 
framed. Notwithstanding by these and the 
like shifts they derive unto sermons alone 
whatsoever is generally spoken concerning 
the word. 

{11.] Again, what seemeth to have been 
uttered concerning sermons and their effi- 
cacy or necessity, in regard of divine Matter, 
and must consequently be verified in sun- 
dry other kinds of teaching, if the Matter 
be the same in all; their use is to fasten 
every such speech unto that one only Man- 
ner of teaching which is by sermons, that 
still sermons may be all in all. Thus “ἴ 
Lecause Solomon declareth that the people 
decay or “perish” for want of knowledge, 
where “8 no “ prophesying” at all is, they 
gather that the hope of life and salvation is 
cut off, where preachers are not which 
Be Ῥέρεν by sermons how many soever they 

ein number that read daily the word of 
God, and deliver, though in other sort, the 
selfsame matter which sermons do. The 
eople which have no way, to come to the 
owledge of God, no prophesying, no 


46 (Chr. Letter, p. 21. “‘ Here, Mai. Hoo. we are 
* hampered with your words, because they seeme ta 
“us contrarieto the judgment of our Church. We 
“therefore desire you heartilie to resolve us, what 
“ you meane in this place by...... the being of a 
“sermon, whether the logicall and dialecticall 
“frame by which men contrive their matter in 
* such and such a forme: or &c.....If you meane 
© the former, then everie declamation and formall 
“oration in the schooles may be called sermons: 
* for these are framed of the meere witt of man.” 
Hooker, MS. note. “Sermons are framed by the 
“witt of man: therefore all things framed b 
“man’s witt are sermons. If this be your skill 
“jn reasoning, let a whelebarrow be a sermon. 
“ For it is a thing made by man’s witt.”] 

47 [Ὑ΄ Ὁ. 1. 126. al. 159. “It may be that God 
* doth sometimes work faith by reading only, espe- 
« cially where preaching cannot be; and so he doth 
“sometimes without reading, by a wonderful work 
“of his Spirit: but the ordin ways whereby 
“ God regenerateth his children is by the word of 
“God which is preached. And therefore Solomon 

saith, that where prophecy (which is not a bare 
ing, but an exposition and application of the 
iptures) faileth, there the people perish.” 
Whitg. Def, 572.) T. C. ii. 381. 
. xxix. 18, 


knowledge lacketh, is more than the words 
of Solomon import. 

{12.] Another usual point of their art in 
this present question, is to make very large 
and plentiful discourses 4? how Christ is by 
sermons lifted up higher and made more ap- 
parent to the eye of faith; how the savour 
of the werd 5° is more sweet being brayed, 
and more able to nourish being divided by 
preaching 51, than by only reading propo- 
sed; how sermons are the keys of the 
kingdom of heaven 55, and do open the Scrip- 
tures, which being but read, remain in com- 
parison still clasped; how God5* giveth 


49T.C. [i. 126. al. 159. “To know that the 
“word of God preached hath more force, and is 
“ more effectual than when it is read, it is to be 
“observed whereunto the preaching is compared. 
“ΤΕ is called a lifting or heaving up of our Saviour 
“Christ. Like unto the displayig of a banner, as 
“the serpent was lift up in the wilderness.” 
Comp. Def. 571.] T. C. ii. 378, 9. 

502 Cor. u. 14—16. [T. C. 1. 126. ap. Whitg. 
Def. 571. “It is called also a sweet savour, and 
“ therefore as the spices being brayed and punned, 
‘* smell sweeter and stronger than when they be 
“whole and unbroken ; so the word by interpreta- 
“tion being broken and bruised carrieth a sweeter 
ἐξ savour unto the understanding, &c.” Comp. T 
C. 1.379, by which it appears that in his second edi- 
tion, page 159, he substituted another figure, that 
of opening a door, for this of aromatic spices.] 

512: Tim. ti. 15. [T. C.i. 126. al. 159. “ The 
‘same also may be said in that the preaching 
“is called a ‘cutting’ of the word of God: for 
“as when the meat is cut and shred, it nour- 
*‘isheth more than when it is not sa: so likewise 


“jt is-in preaching and reading.” Def. 571: T 
C. ii. 379.] 
52 Matt. xvi. 19. [T. C. 1. 159. “To this also 


“may be well referred that the preaching is called 
“ of St. Luke (xxiv. 32.) an opening of the Scrip- 
“tures ; whereby it is declared that they be as it 
“were shut, or clasped, or sealed up, until such 
* time as they be by exposition or declaration open- 
“ed.” 11. 380. “ For this cause are the ministers of 
“the word said to have the keys of the kingdom 
“of heaven: for that without their ministry of 
“preaching the kingdom of heaven is as it were 
* Jocked.” 

531 Cor. iit. 6. [Adm. ap. Whitg. Def. 580. 
* By this book bare reading is good tilling, and 
“ single service saying is excellent building,” with 
a reference to 1 Cor. iii. 5; Whitgift (Answer. ap. 
Def. 581.) remarks on this, “ Belike because there 
“is mention made of tilling in the next verse of 
“that chapter, therefore you quote it in the mar- 
“gent, missing only the hne : for this is your usu- 
“al manner: if you have but one word in a text 
“which you use in your book, you quote the place, 
“as though it made for your purpose.” T.C.i. 
126. al. 159.“ That which is brought of the au- 
“ thors of the Admonition, and so scornfully hurl- 
“ed away of M. Doctor, that S. Paul compareth 
‘the preaching unto planting and watering, is a 
“ very notable place to prove that there is no sal- 
“vation without preaching.” Def 572. S. Paul 


990 


richer increase of grace to the ground that 
is planted and watered by preaching, than 
by bare and simple reading. Out of which 
premises declaring how attainment unto life 
is easier where sermons are, they conclude 
an impossibility 5. thereof where sermons 
are not. 

Alcidamas the sophister 55. hath many ar- 
guments, to prove that voluntary and ex- 
temporal far excelleth premeditated speech. 
The like whereunto and in part the same 
are brought by them, who commend ser- 
mons, as having (which all men 1 think 
will acknowledge) sundry 55 peculiar and 
proper virtues, such as no other way of 
teaching besides hath. Apiness to follow 
particular occasions presently growing, to 
put life into words by countenance, voice, 
and gesture, to prevail mightily in the sud- 
den affections of men, this sermons may 
challenge. Wherein notwithstanding so 
eminent properties whereof lessons are hap- 
ly destitute, yet lessons being free from 
some inconveniences whereunto sermons 
are more subject, they may in this respect 
no less take, than in other they must give 
the hand which betokeneth preeminence. 
For there is nothing which is not some- 
way excelled even by that which it doth 
excel. Sermons therefore and Lessons 
may each excel other in some respects, 
without any Peete unto either, as touch- 
ing that vital force which they both have in 
the work of our salvation. 

[13.] To which effect when we have en- 
deavoured as much as in us doth lie to find 
out the strongest causes wherefore they 
should imagine that reading is itself so una- 
vailable, the most we can learn at their 


“saith, ‘I have planted, Apollos watered, but 
“(04 gave the increase.’ Ergo, ‘ there is no sal- 
“ vation without preaching :’ is not this good stuff, 
“anda strong argument to build a matter of sal- 
“vation upon?” See also T. C. ii. 380.) 

54« No salvation to be looked for, where no 
“ preaching is.” ΤΠ. C. lib. il. p. 380. [and 1. 126, 
al. 159. and i. 173. ‘“ Unless the Lord work mi- 
 raculously and extraordinarily, (which is not to be 
“looked for of us,) the bare reading of the Scrip- 
“tures without the preaching cannot deliver so 
“ much as one poor sheep from destruction.” And 
Petition of the Communaltie to Q. Eliz. (1588.) 
“ We pray your Highness most humbly upon our 
“knees, that for the redress of this our woeful 
“case, you would not send us to the bishops of 
“this land; . . because by the space of thisnine and 
“twenty years their unfaithfulness hath manifest- 
“ ly appeared, in that they . . either said we were al- 
“ ready sufficiently provided for, or that it were an 
“impossible thing to establish a preaching minis- 
“try; asif they should say, It were not possible 
« for us to be saved.” And the same is the leading 
topic of the “ Complaint of the Commonalty by 
“way of Supplication to the High Court of Par- 
“liament,” which follows in the same pamphlet.] 

55 [Ad calcem Isocratis ; ed. Aldin. p. 98—-101.] 

56'T. C. lib. ii. p. 395. 


Appeal to Experience on the Use of Lessons. 


[Boox V. 


hand is, that 57 sermons are “ the ordinance 
“of God,” the Scriptures “dark,” and the 
labour of reading “ easy.” 

First therefore as we know that God doth 
aid with his grace, and by his special pro- 
vidence evermore bless with happy success 
those things which himself appointeth, so 
his Church we persuade ourselves he hath 
not in such sort given over to a reprobate 
sense, that whatsoever it deviseth for the 
good of the souls of men the same he doth 
still accurse and make frustrate. 

Or if he always did defeat the ordinances 
of his Church, is not reading the ordinance 
of Gods? Wherefore then should we 
think that the force of his secret grace is ac- 
customed to bless the labour of dividing his 
word according unto each man’s private 
discretion in public sermons, and to with- 
draw itself from concurring with the public 
delivery thereof by such selected portions 
of Scripture, as the whole church hath sol- 
emnly appointed to be read for the peopie’s 
good, either by ordinary course, or other- 
wise, according to the exigence of special 
occasions? Reading (saith Isidore 53) is to 
the hearers no small edifying. To them 
whose delight and meditation is in the law 
seeing that happiness and bliss belongeth ®, 
it is not in us to deny them the benefit of 
heavenly grace. And I hope we may pre- 
sume, that a rare thing it is not in the 
Church of God, even for that very word 
which is read to be both presently their * 
joy, and afterwards their study,that hear it, 
St. Augustine © speaking of devout men, 


57 (Whitg. Def. 717,18. ‘I make this only dif- 
‘* ference betwixt homilies and sermons, that the 
“ one is pronounced within the book, the other not 
“so. If you object and say that the preacher is 
directed by the Spirit of God, I will answer that 
* the writers of homilies be so likewise. And what 
“can you allege in this point for the one that I 
“ cannot allege for the other? The promise of the 
“ assistance of God’s Spirit is as well given to him 
“that writeth homilies, and to those that hear 
‘“ them, as it is to such as study for their sermons, 
“and such as hear them.”] T. C. 11. 396. [“ As if 
“he had said, the Lord will give testimony to his 
“‘ word, as well by the means which men haye de- 
“ vised, as that himself hath ordained.”] F 

58 Deut. xxxi. 11—13. [See Def. 577.] 

59 De Eccles. Offic. lib. 1. 6. 10, [ Est autem 
“ Jectio non parva audientium edificatio. Unde 
“ oportet ut quando psallitur, ab omnibus psalla- 
“tur; cum oratur, oretur ab omnibus; quando 
“Jectio legitur, facto silentio, eque audiatur a 
“cunctis. Nam et si tune superveniat quisque 
“cum lectio celebratur, adoret tantum Deum, et 
“ presignata fronte aurem solicite accommodet. 
‘“ Patet tempus orandi cum omnes oraunt, et patet 
“tempus cum yolueris orare privatim, Obtentu — 
“ orationis, ne perdideris lectionem.” p. 583. ed. — 
Du Breul. Paris, 1601.) 

60 Psalm i. 2. ᾿ 

61 Psalm cxix. 16. 

62 Aug. in Psal. Ixvi. [t. iv. 657. “ Vide formi- 
“cam Dei: surgit quotidie. currit ad ecclesiam 


Ch. ii. 13.] Difficulty of Scripture 
noteth how they daily frequented the church, 
how attentive ear they gave unto the les- 
sons and chapters read, how careful they 
were to remember the same and to muse 
thereupon by themselves. St. Cyprian 58 
observeth that reading was not without ef- 
fect in the hearts of men. Their joy and 
alacrity were to him an argument, that 
there is in this ordinance a blessing, such 
as ordinarily doth accompany the adminis- 
tration of the word of life. 

It were much if there should be such a 
difference between the hearing of sermons 
preached and of lessons read in the church, 
that he which presenteth himself at the one, 
and maketh his prayer with the Prophet 
David, “ Teach me O Lord the way of thy 
“statutes, direct me in the path of thy com- 
“mandments δ΄.) might have the ground of 
usual experience, whereupon to build his 
hope of prevailing with God, and obtaining 
the grace he seeketh; they contrariwisé not 
so, who crave the like assistance of his Spi- 
rit, when they give ear to the reading of 
the other. In this therefore preaching and 
reading are equal, that both are approved 
as his ordinances, both assisted with his 
grace. And if his grace do assist them 
both to the nourishment of faith already 
bred, we cannot, without some very mani- 
fest cause yielded, imagine that in breeding 
or begetting faith, his grace doth cleave to 
the one and utterly forsake the other. 

[14.] Touching hardness which is the 
second pretended impediment ®, as against 


« Dei, orat, audit lectionem, hymnum cantat, rumi- 
“nat quod audivit, apud se cogitat, recondit in- 
* tus grana collecta de area. Hwee ipsa que mo- 
«do dicuntur qui prudenter audiunt hoc agunt, et 
* ab omnibus videntur procedere ad ecclesiam, re- 
* dire de ecclesia, audire sermonem, audire lection- 
“em, invenire librum, aperire et legere: omnia is- 
“ta videntur cum fiunt. Formica illa est conte- 
“ens iter, portans et recondens in conspectu cer- 
“ nentium.”} 

63 Cyprian. lib. ii. Epist. 5. [t. ii. p. 75. ed. Fell.] 
“Lector personat verba sublimia, evangelium 
“ Christi legit, a fratribus conspicitur, cum gaudio 
“ fraternitatis auditur.” 

64 Psal. cxix. 33. 35. 

65 'T. C. lib. ii. p. 383. [** Where confessing the 
* word preached and read all one, I shew notwith- 
“ standing that as the fire stirred giveth more heat, 
“so the word as it were blown by preaching flam- 
“ eth more in the hearers than when it is read ; he 
“ answereth that this is to join with the Papists in 
“condemning the Scriptures of obscurity: but 
reason he can shew none ; and it is all oneas if 
᾿ς one should be charged to have said that the sun 
“is dark, for that he affirmeth it lighter at noonday 
“than at the sunrising. Then he must understand 
“that we place not this difference of lightsomeness 
“in the word, which is always in itself most light- 
_ “some, read and preached ; but partly in the ordi- 
“nance of God... making that the special 
“means ; partly in the darkness of our under- 
“standing, which without the aid of preaching 

Vou. I. 22 


no Objection to Lessons. 337 
Homilies being plain and popular instruc- 
tions it is no bar, so neither doth it infringe 
the efficacy no not of Scriptures although 
but read. The force of reading, how small 
soever they would have it, must of necessi- 
ty be granted sufficient to notify that which 
is plain or easy to be understood. And of 
things necessary to all men’s salvation we 
have been hitherto accustomed to hold (es- 
pecially sithence the publishing of the Gos- 
pel of Jesus Christ, whereby the simplest 
having now a key unto knowledge which 
the © Eunuch in the Acts did want®’, our 
children may of themselves by reading 
understand that, which he without an in- 
terpreter could not) they are in Scripture 


plain and easy to be understood. As for 
those things which at the first are obscure 
and dark, when memory hath laid them up 
for a time, judgment afterwards growing 
explaineth them. Scripture therefore is not 
so hard, but that the only reading thereof 
may give life unto willing hearers. 


“ cannot come to sufficient knowledge of it.”] 384. 
(‘The cause why the eunuch” (in Acts viii.) 
“could not understand, is assigned: for that he 
“had no teacher to shew him the way. Whereby 
«followeth .. . that a man cannot ordinarily not 
“ only come to salvation, but not so much as toa 
“sufficient knowledge of it without preaching.”} 
392. [‘ That he saith of dissent with myself.” 
(Def. 784.) “ for that saymg somewhere” (T. C. i. 
173. al. 216.) “that bare reading without a mira- 
“cle cannot save from famishment,’ I say in an- 
“other place, (1. 158. al. 197.) ‘that the word of 
“God is easy, giving understanding to idiots,’ is 
“frivolous. If it be easy and give understanding 
“‘by preaching and reading together, although not 
«so by reading only, that standeth which I have 
“ set down.” 

66 Acts vii. 31. ’ 

67 (Referring to T. C. i. 126. “Of infinite ex- 
“amples take one, of the eunuch, which - . . was 
“reading of the Prophet Esay, yet he believed not 
‘until Philip came and preached unto him.” See 
also Sampson’s Preface to a Supplication, &c. 
(1584) in Strype, An. ii. 1.327. “We do now 
‘complain of the danger of the loss of our souls, 
“ and of salvation, through this want of teaching 
“ which we now do sufler. There are whole thou- 
“sands of us left untaught: yea by trial it will be 


«ς found, that there are in England whole thyusands 


“of parishes destitute of this necessary help to sal- 
“ vation ; that is, of diligent preaching and teach- 
“ing. Salvation is promised to them only which 
“do believe ; but we cannot believe on him of 
« whom we do not hear; we cannot hear without 
“a preacher, as the Apostle doth say. It is 
“preaching, and not simply reading, which is re- 
« quired for having of faith. ‘The reader may him- 
“self read without understanding, as the eunuch 
“did ; and likewise may the hearer hear the thin 
“yead, and not understand it. That eunuch ha 
“not full faith wrought in him, but by hearing 
“Philip’s preaching to him, and opening to him 
‘the meaning of the Scripture, which he had read 
“before: for then the Holy Ghost did work faith 
“in his heart.”] 


338 


{|| The “easy 55) performance of which 

holy labour is in like sort a very cold opjec- 
tion to prejudice the virtue thereof. IFor 
what though an infidel, yea though a child 
may be able to read? There is no doubt, 
but the meanest and worst amongst the 
people under the Law had been as able as 
the priests themselves were to offer sacri- 
fice. Did this make sacrifice of no effect 
unto that purpose for which it was institu- 
ted? In religion some duties are not com- 
mended so much by the hardness of their 
execution, as by the worthiness and dignity 
of that acceptation wherein they are held 
with God. 

We admire the goodness of God in na- 
ture, when we consider how he hath provi- 
ded that things most needful to preserve 
this life should be most prompt and easy 
for all living creatures to come by. Is it 
not as evident a sign of his wonderful pro- 
vidence over us, when that food of eternal 
life, upon the utter want whereof our end- 
less death and destruction necessarily en- 
sueth, is prepared and always set in such a 
readiness, that those very means than which 
nothing is more easy may suffice to procure 
the same? Surely if we perish it is not the 
lack of scribes and learned expounders that 
can be our just excuse. ‘The word which 
saveth our souls is near us; we need for 
knowledge but 59 to read and live. The 
man which readeth the word of God the 
word itself doth pronounce blessed, if he 
also observe the same. 

[16.] Now all these things being well 
considered, it shall be no intricate matter 
for any man to judge with indifferency, on 
which part the good of the Church is most 

ἡ conveniently sought; whether on ours whose 
opinion is such as hath been shewed, or else 
on theirs, who leaving no ordinary way of 
salvation for them unto whom the word of 
God is but only read, do seldom name them 
but with great disdain and contempt who 
execute that service in the Church of 
Christ. By means whereof it hath come 
to pass, that churches, which cannot enjoy 
the benefit of usual preaching, are judged 
as it were even forsaken of God, forlorn, 
and without either hope or comfort: con- 
trariwise those places which every day for 
the most part are at sermons as the flowing 
sea, do both by their emptiness at times 
of reading, and by other apparent tokens, 

68 [See hereafter, ch. xxxi. δ. 2, 3.] 

69 Apoc. i. 3. 
70T. C. lib. ii. p. 308, [* These wofull read2rs 
sane Non-residence would bring little either to 

“filling of coffers, or bathing of them in the de- 

“lights of the world, or to what other thing soever 

“they in their absence propound, unless there were 

“such hungry knights, as would for a crust of 

“bread supply their absence. Now for removing 

“of these sweepings out of the church ministry,” 

δι 11 979 Toon above. δ. 10.] 

4. 


Public Worship scorned through disparagement of Lessons ; 


[Boox y. 


shew to the voice of the living God this 
way sounding in the ears of men a great 
deal less reverence than were meet. 

[17.] But if no other evil were known to 
grow thereby, who can choose but think 
them cruel which doth hear them so boldl 
teach 7, that if God e to Him there is 
nothing impossible ) do haply save any such 
as continue where they have all other 
means of instruction, but are not taught by 
continual preaching, yet this is miraculous, 
and more than the fitness of so poor instru- 
ments can give any man cause to hope for; 
that sacraments are not effectual to salva- 
tion, except men be instructed by preaching 
before they be made partakers oF them 7; 


; yea that both sacraments and prayers also, 


where sermons are not, “do not only not 
“feed, but are ordinarily to further con- 
“demnation 7? What man’s heart doth 
not rise at the mention of these things ? 


71 Pag. 364. [** Bare reading is not able, with- 
“out God’s extraordinary work, to deliver one 
“soul.” « Prayers and sacraments, forasmuch as 
“they take effect by the preaching of the word, 
“where that is not these do not only not feed, but 
“are ordinarily to further condemnation.”] 375. 
[“ It is not denied but the Lord may extraordina- 
«rily give faith by reading only.”] 380. [* Some of 
“these” (planting, watering, &c.) “in some de- 
gree, or all extraordinarily, may be done by bare 
‘‘ reading.” ] 383. [see above, §. 3. note 21.] 384. [see 
above, §. 14, note 65.] 

72 Page 392. [Whitg. Def. 784. “ You say that 
“there is not enough in the reading of the Scrip- 
«tures to keep the people from famishment. . . . 
“ Tt is a popish and an ungodly opinion. contrary 
“to the worthiness and profitableness of the Serip- 
“tures.” T. C. ii. 392. “It is well with us, and 
“the Scriptures keep their honour if they bring te 
“the elect salvation, used and applied as the order 
“which the Lord hath set requireth. Unless per- 
“ adventure he will say that the holy Sacraments 
“ Jose their honour, when it is said they are not 
“ effectual to salvation, without men be instructed 
“< by preaching before they be partakers of them.) 

73 Page 364. [See above, note 71. See also 
Penry’s “ Exhortation unto the governors and peo- 
“ ple of her Majesty's country of Wales, to labour 
“eamestly to have the preaching of the Gospel 
“planted among them ;” 1588; p.5. “If you 
“will embrace Christ and have pardon of your 
“sins by his passion, you must have that brought 
“to pass by preaching. Christ, I grant, may be 
“ otherwise taught, but, as the Apostle saith, not 
“as the truth is in Jesus: and therefore without 
“comfort, and without salvation.” And p. 19, 
«Enquire now of the days of heaven, which are 
“past, which were before you, since the day that 
“ Adam fell from his integrity ; demand from the 
“one end of heaven unto the other, and all with 
“ one consent will answer, that from Adam to No- 
“ah, from Noah to Moses, from Moses unto Jesus 
“ Christ, from his blessed appearing in the flesh 
“unto the present hour, no face of a true Church 
“apparent without preaching ; no ordinary salva- 
“tion without preaching: and this decree shall 
“never be changed. I do not say but that the 
“ Lord may if he will save those, who never heard 


Ch, xxii. 18.] and those who have no Preaching Minister disheartened. 


It is true that the weakness of our wits 
and the dulness of our affections do make 
us for the most part, even as our Lord’s 
own disciples were for a certain time, hard 
and slow to believe what is written. For 
help whereof expositions and exhortations 
are needful, and that in the most effectual 
manner. The principal churches through- 
out the land, and no small part of the rest, 
being in this respect by the goodness of 
God so abundantly provided for, they which 
want the like furtherance unto knowledge, 
wherewith it were greatly to be desired 
that they also did abound, are yet we hope 
not left in so extreme destitution, that justly 
any man should think the ordinary means 
of eternal life taken from them, because 
their teaching is in public for the most part 
but by reading. For which cause amongst 
whom there are not those helps that others 
have to set them forward in the way of life, 
such to dishearten with fearful sentences, 
as though their salvation could hardly be 
hoped for, is not in our understanding so 
consonant with Christian charity “4. We 
hold it safer a great deal and better to give 
them encouragement! to put them in 
mind that it is not the deepness of their 
knowledge, but the singleness of their be- 
lief, which God accepteth’®; that they 
which “hunger and thirst after righteous- 


“nor shall hear a sermon in all their lives. But, 
“wretches as we are, what is that to us? We 
“have no warrant to hope for any such salvation.” 

And p.14. “ Verily, the Devil himself? may as 
“well hope to be saved as you can, who never 
“saw the beauty of their feet that bring. salva- 
“ tion.” 

And p.60. “The people living under our read- 
“ers, though they faithfully execute their ministry, 
* cannot hope for eternal life.” 

74 (* If ever we mind such a reformation, as God 
* shall thereby be glorified, and his Church edified, 
** we must utterly renounce all the unlearned pas- 
“tors, as men by no means to be tolerated to have 
“any charge over the Lord’s flock.” Learned 
Discourse of Eccl. Government, quoted in Bridges’ 
Defence, p. 478 ; who produces also the following 
passage from Harrison (the Brownist) against 
Cartwright ; “ I would say, there were holiness in 
“the dumb ministry, if all the dumb ministers 
“were hanged up in the churches and public as- 
“semblies, for a warning and terror to the rest, 
“that are ready toenter such a function: then in- 
“ deed there were a holy sign and remembrance of 
“judgment against such wretches: but other holi- 
“ness have they none in them.” “ Well fare these 
“our brethren the Learned Discoursers, that are 
‘somewhat more pitiful to the poor unlearned pas- 
“tors, not to hang them up by the neck, as thieves 
“and robbers, but to turn them out to beg their 
“ bread, with their wives and children, like wretch- 
“es, rogues, and vagabonds. And this is the 
* milder sort of these our brethren.” Bridges, Def. 


τὸ Ecclus. li. 26, 27; Matt. xii. 20. 
161 Tim. i. 5; Rom. xiv. 1; 1 Thess. iii. 10. 


339 


“ness shall be satisfied 77;” that no imbe- 
cility of means can prejudice the truth of the 
promise of God herein’®; that the weaker 
their helps are, the more their need is to 
sharpen the edge of their own industry 7° ; 
and that painfulness by feeble means shall 
be able to gain that, which in the plenty of 
more forcible instruments is through sloth 
and negligence lost °°. 

[18.] As for the men, with whom we 
have thus far taken pains to confer about 
the force of the word of God, either read 
by itself, or opened in sermons; their 
speeches concerning both the one and the 
other are in truth such, as might give us 
very just cause to think, that the reckoning 
is not great which they make of either. 
For howsoever they have been driven to de- 
vise some odd kinds of blind uses, whereunto 
they may answer that reading doth serve, 
yet the reading of the word of God in pub- 
lic more than their preachers’ bare text, 
who will not judge that they deem need- 
less; when if we chance at any time to 
term it “necessary §!,” as being a thing 
which God himself did institute amongst 
the Jews for purposes that touch as well us 
as them; a thing which the Apostles com- 
mend under the Old, and ordain under the 
New Testament; a thing whereof the 
Church of God hath ever sithence the first 
beginning reaped singular commodity ; a 
thing which without exceeding great detri- 
ment no Chureh can omit: they only are 
the men that ever we heard of by whom 
this hath been crossed and gainsaid, they 
only the men which have given their pe- 
remptory sentence to the contrary, “It is 
“untrue that simple reading is necessary in 
“the Church 83.) And why untrue? Be- 
cause “although it be very convenient 
“which is used in some churches, where 
“before preaching-time the church assem- 
“bled hath the Scriptures read in such or- 
“ der that the whole canon thereof is often- 
“times in one year run through; yet a 
“number of: churches which have no such 
“ order of simple reading cannot be in this 
“point charged with breach of God’s com- 
“mandment, which they might be if simple 
“reading were necessary.” A poor, a 
cold, and an hungry cavil®*! Shall we 
therefore to please them change the word 
necessary, and say that it hath been a com- 
mendable order, a custom very expedient, 

77 Matt. v. 6. 

78 Phil. i. 6; 1 Pet. ν. 10; Matt. iii 9. 

791 Thess. iy. 18; Heb. x. 24; Jude 20, 21; 1 
Pet. iv. 10. 

80 Luke xi. 31. 

81[Whitg. Def. 572. “ Both reading and preach- 
“ing be necessary in the Church, and most profit- 
“ able.”’] 

82'T. C. lib. ii. p. 381. 

83[Cicero pro A. Cecina, 21. “Cave in ista 
“tam frigida, tam jejuna calumnia delitescas.”] 


840 


or an ordinance “most profitable” (whereby 
they know right well that we mean ex- 
ceedingly behoveful) to read the word of 
God at large in the church, whether it be 
as our manner is, or as theirs is whom they 
prefer before us? It is not this that will 
content or satisfy their minds. They have 
against it a marvellous deep and profound 
axiom, that “Το things to one and the 
“same end cannot but very improperly be 
“said most profitable 4.” | And_ therefore 
if preaching be “ most profitable” to man’s 
salvation, then is not reading ; if reading 
be, then preaching is not. 

[19.] Are they resolved then at the least- 
wise, if preaching be the only ordinary 
mean whereby it pleaseth God to save our 
souls, what kind of preaching it is which 
doth save? Understand they how or in 
what respect there is that force and virtue 
in preaching? We have reason therefore 
to make these demands, for that although 
their pens run all upon preaching and ser- 
mons, yet when themselves do practise that 
whereof they write, they change their dia- 
lect, and those words they shun as if there 
were in them some secret sting. It is not 
their phrase to say they “preach,” or to 
give to their own instructions and exhorta- 
tions the name of sermons; the pain they 
take themselves in this kind is either 
“opening,” or “lecturing,” or “reading,” 
or “exercising,” but in no case “ preach- 
“ing.” And in this present question they 
also warily protest, that what they ascribe 
to the virtue of preaching, they still mean 
it of “good preaching.” Now one of 
them saith that a good sermon must “ ex- 
pound” and “apply” a “large” portion of 
the text of Scripture at one time. Anoth- 
other 57 giveth us to understand, that sound 


84'T. C. lib. it. p. 382. 

85'T. C. lib. i. p. 385. 

86 Complaint of the Commonalty. [‘ Some 
**take but one word for their text, and afterwards 
“run into the mountains, that we cannot follow 
“them, not knowing how they went up, or how 
“they will come down again: whereas if they 
‘had taken a good portion of the text, and had 
“naturally expounded and pithily applied the 
“same, by occasion of that large text, we should 
‘have remembered a good part of the sermon long 
κε time after.”] 

87 Dr. Some’s Painter, p. 21. [The tract here 
quoted is ““Μ. Some laid open in his colours: 
“wherein the indifferent reader may easily see, 
“how wretchedly and loosely he hath handled 
‘‘the cause against M. Penry. Done by an Ox- 
‘ford man to his friend in Cambridge.” No date 
nor printer’s name. Some was Master of Peter- 
house, Cambridge, and his principles had been 
those of a moderate Puritan, of which party in 
the University Whitaker seems to have been the 
head. In 1588 he published, “ A godly Treatise 
“ containing and deciding certain questions moy- 
‘ed of late in London and other places, touching 
“the Ministry, Sacraments, and Church...... Af- 


Controversy between Some and Penry. 


[Book V. 


preaching “is not to do as one did at Lon- 
“ don, who spent the most of his time in in- 
“vectives against good men, and told his 
“audience how the magistrate should have 
“an eye to such as troubled the peace of 
“the Church.” “The best of them hold it 
“for no good preaching when a man en- 
“deavoureth to make a glorious show of 
“ eloquence and learning, rather than to a 
“ply himself to the capacity of the simple®®.” 
But let them shape us out a good preach- 
er by what pattern soever it pleaseth them 
best, let them exclude and inclose whom 
they will with their definitions, we are not 
desirous to.enter into any contention with 
them about this, or to abate the conceit 
they have of their own ways, so that when 
once we are agreed what sermons shall 
currently pass for good, we may at the 
Jength understand from them what that is 
in a good sermon which doth make it the 
word of life unto such as hear. If sub- 
stance of matter, evidence of things, strength 
and validity of arguments and proofs, or if 
any other virtue else which words and sen- 
tences may contain; of all this what is there 
in the best sermons being uttered, which 
they lose by being read? But they utterly 
deny that the reading either of scriptures or 
homilies and sermons can ever by the or- 
dinary grace of God save any soul. So 
that although we had all the sermons word 
for word which James, Paul, Peter, and the 


“ter the end of the book you shall find a Defence 
‘tof such points as M. Penry had dealt against, 
“and a confutation of many gross errors broached 
“in M. Penry’s last treatise.” The first part of 
this work had been published separately, May 5, 
and was met by “ A Defence of that which hath 
‘“‘been written in the questions of the ignorant 
“ministry and the communicating with them. 
“ By John Penri.” Some rejoined in September 
by the Defence above mentioned : which rejoin- 
der called forth the pamphlet quoted in the text. 
The place referred to is p. 21. “1 speak here of 
‘sound preaching, i. 6. of dividing the word 
“ aright, which the Apostle calleth ὀρθοτομεῖν: 
‘“‘T speak not of babbling, nor of handling a text 
“with a currycomb : in that I join with ΜΙ. Some 
“ with all my heart, and therefore I wish he had 
“been with me the 10th of November last, at 
κε ἃ certain church by the Exchange, I think they 
“call it Bartholomew church, where it may be 
“his ears would have glowed, and if he durst 
“have been so bold, I do not think but he would 
‘“‘ have condemned the preacher, and that worthi- 
“ly, for his babbling.” (Note in margin, “ This 
“‘ preacher, as 1 understood since, was M. Some 
‘“‘himself.”) “ For then he might have heard him 
“fetch many vagaries, and spend the most of his 
“ time in invectives against good men; telling th’ 
“audience to this effect: that for the Papists, 
“thanks be to God, we need not so greatly fear 
“them .... but now the magistrate was only to 
“ cast his eye on the phantastical crew, such as 
“troubled the peace of the church: otherwise 
“there might fall out many mischiefs.”] 
88 T. C. lib. ii. p. 385. 


Ch. xxiii. 1.1 Prayer considered 
rest of the Apostles made, some one of 
which sermons was of power to convert 
thousands of the hearers unto Christian 
faith ; yea-although we had all the instruc- 
tions, exhortations, consolations, which came 
from the gracious lips of our Lord Jesus 
Christ himself, and should read them ten 
thousand times over, to faith and salvation 
‘no man could hereby hope to attain. 

Whereupon it must of necessity follow, 
that the vigour and vital efficacy of sermons 
doth grow from certain accidents which are 
not in them but in their maker: his virtue, 
his gesture, his countenance, his zeal, the 
motion of his body, and the inflection of his 
voice who first uttereth them as his own, is 
that which giveth them the form, the na- 
ture, the very essence of instruments avail- 
able to eternal life. If they like neither that 
nor this, what remaineth but that their final 
conclusion be, “sermons we know are the 
“only ordinary means to salvation, butwhy 
“or how we cannot tell 2?” 

[20.] Wherefore to end this tedious con- 
troversy, wherein the too great importunity 
of our over eager adversaries hath con- 
strained us much longer to dwell, than the 
barrenness of so poor a cause could have 
seemed at the first likely either to require 
or to admit, if they which without partiali- 
ties and passions are accustomed to weigh 
all things, and accordingly to give their 
sentence, shall here sit down to receive our 
audit, and to cast up the whole reckoning 
on both sides ; the sum which truth amount- 
eth unto will appear to be but this, that as 
medicines provided of nature and applied 
by art for the benefit of bodily health, take 
effect sometimes under and sometimes above 
the natural proportion of their virtue, ac- 
cording as the mind and fancy of the patient 
doth more or less concur with them: so 
whether we barely read unto men the 
Scriptures of God, or by homilies concern- 
ing matter of belief and conversation seek 
to lay before them the duties which they 
owe unto God and man; whether we de- 
liver them books to read and consider of in 
private at their own best leisure, or call 
them to the hearing of sermons publicly in 
the house of God; albeit every of these and 
the like unto these means do truly and 
daily effect that in the hearts of men for 
which they are each and all meant, yet 
the operation which they have in com- 
mon being most sensible and most gener- 
ally noted in one kind above the rest, 
that one hath in some men’s opinions 
drowned altogether the rest, and injuriously 
brought to pass that they have been thought, 
not less effectual than the other, but with- 
out the other uneffectual to save souls. 
Whereas the cause why sermons only are 


as a Duty to God. 341 
tention which the people sheweth eve 
where towards the one, and their cold dis- 
position to the other; the reason hereof be- 
ing partly the art which our adversaries 
use for the credit of their sermons to bring 
men out of conceit with all other teaching 
besides; partly a custom which men have 
to let those things carelessly pass by their 
ears, which they have oftentimes heard be- 
fore, or know they may hear again when- 
soever it pleaseth themselves; partly the 
especial advantages which sermons natu- 
rally have to procure attention, both in that 
they come always new, and because by the 
hearer it is still presumed, that if they be 
let slip for the present, what good soever 
they contain is lost, and that without all 
hope of recovery. This is the true cause 
of odds between sermons and other kinds 
of wholesome instruction. 

As for the difference which hath been 
hitherto so much defended on the contrary 
side, making sermons the only ordina 
means unto faith and eternal life, sith this 
hath neither evidence of truth nor proof 
sufficient to give it warrant, a cause of such 
quality may with far better grace and con- 
veniency ask that pardon which common 
humanity doth easily grant, than claim 
in challenging manner that assent which is 
as unwilling when reason guideth it to be 
yielded where it is not, as withheld where 
it is apparently due. 

All which notwithstanding, as we could 
greatly wish that the rigour of this their 
opinion were allayed and mitigated, so he- 
cause we hold it the part of religious inge- 
nuity to honour virtue in whomsoever, 
therefore it is our most hearty desire, and 
shall be always our prayer unto Almighty 
God, that in the selfsame fervent zeal 
wherewith they seem to affect the good of 
the souls of men, and to thirst after nothing 
more than that all men might by all means 
be directed in the way of life, both they and 
we may constantly persist to the world’s end. 
For in this we are not their adversaries, 
though they in the other hitherto have been 
ours. 

XXIII. Between the throne of God in 
heaven and his Church upon earth here 
militant if it be so that Angels 
have their continual inter- 
course, where should we find the same 
more verified than in these two ghostly ex- 
ercises, the one Doctrine, and the other 
Prayer? For what is the assembling of the 
Church to learn, but the receiving of An- 
‘gels descended from above? What to pray 
but the sending of Angels upward? His 
heavenly inspirations and our holy desires 
are as so many Angels of intercourse and 
commerce between God and us. As teach- 


Of Prayer. 


observed to prevail so much while all means | ing bringeth us to know that God is our 
else seem to sleep and do nothing, is in truth | supreme truth; so prayer testifieth that we 
nothing but that singular affection and at-| acknowledge him our sovereign good. 


342 


Besides, sith on God as the most high all 
inferior causes in the world are dependent; 
and the higher any cause is, the more it cov- 
eteth to impart virtue unto things beneath 
it; how should any kind of service we do 
or can do find greater acceptance than 
prayer, which sheweth our concurrence 
with him in desiring that wherewith his 
very nature doth most delight ? 

Is not the name of prayer usual to signi- 
fy even all the service that ever we do 
unto God? And that for no other cause, as 
I suppose, but to shew that there is in re- 
ligion no acceptable duty which devout in- 
vocation of the name of God doth not either 
presuppose or infer. Prayers are those 
“calves of men’s lips **;” those most gra- 
cious and sweet odours °°; those rich pres- 
ents and gifts, which being carried up into 
heaven δ᾽ do best testify our dutiful affec- 
tion, and are for the purchasing of all fa- 
vour at the hands of God the most undoubt- 
ed means we can use. 

On others what more easily, and yet what 
more fruitfully bestowed than our prayers? 
If we give counsel, they are the simpler 
only that need it; if alms, the poorer only 
are relieved ; but by prayer we do good to 
all. And whereas every other duty be- 
sides is but to shew itself as time and op- 
portunity require, for this all times are con- 
venient 9%: when we are not able to do any 
other thing for men’s behoof, when through 
maliciousness or unkindness they vouch- 
safe not to accept Buy other good at our 
hands, prayer is thatewhich we always have 
in our power to bestow, and they never in 
theirs to refuse. Wherefore " God forbid,” 
saith Samuel, speaking unto a most unthank- 
ful people, a people weary of the benefit of 
his most virtuous government over them, 
“God forbid that I should sin against the 
‘Lord, and cease to pray for you 53.) It 
is the first thing wherewith a righteous life 
beginneth, and the last wherewith it doth 
end. 

The knowledge is small which we have 
en earth concerning things that are done 
in heaven. Notwithstanding thus much we 
know even of Saints in heaven, that they 
pray 5. And therefore prayer being a 
work common to the Church as well tri- 
umphant as militant, a work common unto 
men with Angels, what should we think but 
that so much of our lives is celestial and 
divine as we spend in the exercise of pray- 
er ? For which cause we see that the most 
comfortable visitations, which God hath 
sent men from above, have taken especially 
the times of prayer as their most natural 
opportunities "5, 

92 Rom. i. 9; 1 Thess. 
v.17; Luke xviii. 1. 

981 Sam. xii. 23. 


59 Hosea xiv. 2. 
90 Rev. v. 8. 
91 Acts x. 4. 

94 [ Apoc.. vi. 9.] 

9 Dan. ix: 20; Acts x. 30. 


Prayer considered as a Duty to our Neighbour. 


[Box V. 


XXIV. This holy and religious duty of 
service towards God concerneth us one way 
in that we are men, and anoth- 
er way in that we are joined Of public Pray- 
as parts to that visible mystical © 
body which is his Church. As men, we 
are at our own choice, both for time, and 
place, and form, according to the exigence 
of our own occasions in private *; but the 
service, which we do as members of a pub- 
lic body, is public, and for that cause must 
needs be accounted by so much worthier 
than the other, as a whole society of such 
condition exceedeth the worth of any one. 
In which consideration unto Christian as- 
semblies there are most special promises 
made 7. St. Paul, though likely to prevail 
with God as much as [any] one 38, did not- 
withstanding think it much more. both for 
God’s glory and his own good, if prayers 
might be made and thanks yielded in his 
behalf by a number of men °°. The prince 
and people of Nineveh assembling them- 
selves as a main army of supplicants, it was 
not in the power of God to withstand 
them!. I speak no otherwise concerning 
the force of public prayer in the Church ὁ 
God, than before me Tertullian hath done 2, 
“We come by troops to the place of as- 
“sembly, that being banded as it were 
“ together, we may be supplicants enough 
“to besiege God with our prayers. These 
“forces are unto him acceptable.” 

[2.1 When we publicly make our pray- 
ers, it cannot be but that we do it with 
much more comfort than in private, for that 
the things we ask publicly are approved as 
needful and good in the judgment of all, we 
hear them sought for and desired with 
common consent. Again, thus much help 
and furtherance is more yielded, in that if 
so be our zeal and devotion to Godward be 
slack, the alacrity and fervour of others 
serveth as a present spur’. “For‘4 even 
“prayer itself” (saith St. Basil) “when it 
“hath not the consort of many voices to 


9 Psalm lv. 17; Dan.ix.3; Acts x. 9. 

97 Matt. xviii. 20. 

[The word “ any” is not in the text of the 
original edition, nor in Spencer’s reprint. It seems 
io have been inserted by Gauden.] 

99 2 Cor. i. 11. 

1 Jonah iy. 11. 

2 Apolog. c. 39. [‘Coimus ad Deum, quasi 
“manu facta precationibus ambiamus. Hee vis 
“ Deo grata est.”] Ambros. lib.i.de Pen. “Mul- 
“ti minimi dum congregantur unanimes sunt mag- 
‘ni; et multorum preces impossibile est contem- 
“ni.” [Rather in the Commentary on the Ro- 
mans, ascribed to St. Ambrose, c. xvi. 31. The 
last clause stands thus: ‘“ Multorum preces im- 
“possibile est ut non impetrent.” ed. Bened. App. 
108. A.] 

3 Psalm exxii. 1. 

4 Kai αὐτὴ ἡ προσευχὴ μὴ ἔχουσα τοὺς συμφωνοῦντας 
ἀδρανεστέρα ἐστὶ πολλῳ ἑαυτῆς. Basil. Epist. Ixviii. 
al. xevii. t. iii. 191. B.] 


Ch. xxv. 2, 3.] 


“strengthen it, is not itself.’ Finally, the 
good which we do by public prayer is more 
than in private can be done, for that besides 
the benefit which here is no less procured 
to ourselves, the whole Church is much 
bettered by our good example; and conse- 
quently whereas secret ean of our duty 
in this kind is but only our own hurt, one 
man’s contempt of the common prayer of 
the Church of God may be and oftentimes 
is most hurtful unto many. In which con- 
siderations the Prophet David so ofien 
yoweth unto God the sacrifice of praise and 
thanksgiving in the congregation’; so 
earnestly exhorteth others to sing praises 
unto the Lord in his courts, in his sanetu- 
ary, before the memorial of his holiness ° ; 
and so much complaineth of his own un- 
comfortable exile, wherein although he 
sustained many most grievous indignities, 
and endured the want of sundry both pleas- 
ures and honours before enjoyed, yet as if 
this one were his only grief and the rest not 
felt, his speeches are all of the heavenl 
benefit of public assemblies, and the happi- 
ness of such as had free access thereunto ’. 

XXYV. A great part of the cause, where- 
fore religious minds are so inflamed with 
Of the Form or the love of public devotion, is 
Common that virtue, force, and efficacy, 
carer which by experience they find 
that the very form and reverend solemnity 
of common prayer duly ordered hath, to 
help that imbecility and weakness in us, by 
means whereof we are otherwise of our- 
selves the less apt to perform unto God so 
heavenly a service, with such affection of 
heart, and disposition in the powers of our 
souls as is requisite. ‘To this end therefore 
afl things hereunto appertaining have been 
ever thought convenient to be done with 
the most solemnity and majesty that the 
wisest could devise. It is not with public 
as with private prayer. In this rather se- 
eresy is commended than outward show ὃ, 
whereas that being the public act of a 
whole society, requireth accordingly more 
care to be had of external appearance. 
The very assembling of men therefore unto 
this service hath been ever solemn. 

[2.] And concerning the place of assem- 
bly, although it serve for other uses as well 
as this, yet seeing that our Lord himself 
hath to this as to the chiefest of all other 
plainly sanctified his own temple, by en- 
titling it ‘the House of Prayer®,” what pre- 
eminence of dignity soever hath been either 
by the ordinance or through the special fa- 
vour and providence of God annexed unto 
his Sanctuary, the principal cause thereof 
must needs be in regard of Common Pray- 


§ Psalm xxvi. 12; xxxiv. 1. 

6 Psalm xxx. 4; xevi. 9. 

7 Ps. xxvil. 4; xiii. 4; Ixxxiv. 1. 

8 Matt. vi. 5, 6. 9 Matt. xxi. 13. 


Helps due to public Prayer. 


343 


er. For the honour and furtherance where- 
of, if it be as the gravest of the ancient 
Fathers seriously were persuaded, and do 
ofientimes plainly teach, affirming that the 
house of prayer is a Court beautified with 
the presence of celestial powers; that there 
we stand, we pray, we sound forth hymns 
unto God, having his Angels intermingled 
as our associates !°; and that with reference 
hereunto the Apostle doth require so great 
care to be had of decency for the Angels’ 
sake!!; how can we come to the house of 
prayer, and not be moved with the very 
glory 13 of the place itself, so to frame our 
affections praying, as doth best beseem 
them, whose suits the Almighty doth there 
sit to hear, and his Angels attend to fur- 
ther? When this was ingrafted in the 
minds of men, there needed no penal stat- 
utes to draw them unto public prayer. The 
warning sound was no sooner heard, but 
the churches were presently filled 15, the 
pavements covered with bodies prostrate, 
and washed with their tears of devout joy. 

[3.1 And as the place of public prayer is 
a circumstance in the outward form thereof, 
which hath moment to help devouon; so 
the person much more with whom the 
people of God do join themselves in this 
action, as with him that standeth and 
speaketh in the presence of God for them. 
The authority of his place, the fervour of 
his zeal, the piety and gravity of his whole 
behaviour must needs exceedingly both 
grace and set forward the service he doth. 

The authority of his calling is a further- 
ance, because if God have so far received 
him into favour, as to impose upon him 
by the hands of men that office of bless- 
ing the people in his name, and making 
intercession to him in theirs; which office 
he hath sanctified with his own most gra- 
cious promise '4, and ratified that promise 
by manifest actual performance thereof, 
when! others before in like place have 
done the same; is not his very ordination a 
seal as it were to us, that the selfsame di- 
vine love, which hath chosen the instru- 
ment to work with, will by that instrument 
effect the thing whereto he ordained it, in 


10 Chrysost. Hom. xv. ad Hebr. et xxiv. in Act. 
[t. iv. 516. ἄκουε dé Gre ἄγγελοι πάρεισι πανταχοῦ, καὲ 
μάλιστα ἐν τῳ οἴκῳ τοῦ Θεοῦ παρειστήκασι τῳ βασιλεῖ,, 
καὶ πᾶντα ἐμπέπλησται τῶν ἀσωμάτων ἐκείνων δυναμέξων.. 
And p. 759. 1. 40. ἕστηκας ἀτάκτως" οὐκ οἶδας ὅτι μετὰ 
ἀγγέλων ἕστηκας : per’ ἐκείνων αδεις, μετ᾽ ἐκείνων duvets, 
καὶ ἕστηκας γελῶν “| 

111 Cor. xi.10 [S. Chrys. in loc. εἰ yap τοῦ ἀνδρὸς 
καταφρονεῖς, φησι, τοὺς ἀγγέλους αἰδέσθητι. 

12 « Power and beauty are in his sanctuary.” 
Psal. xevi. 6. 

13 « Ad domos statim Dominicas currimus, cor- 
* pora humi sternimus, mixtis cum fletu gaudiis 
« supplicamus.” Salvyian. de Prov. lib. vi. [ad. fin. 
in Bibl. Patr. Colon. t. v. 351. H.] 

14 Numb. vi. 23. 15 2 Chron. xxx. 27. 


344 


blessing his people and accepting the 
prayers which his servant offereth up unto 
God for them? It was in this respect a 
comfortable title which the ancients used to 
give unto God’s ministers, terming them 
usually God’s most beloved 15, which were 
ordained to procure by their prayers his 
love and favour towards all. 

Again, if there be not zeal and fervency 
in him which proposeth for the rest those 
suits and supplications which they by their 
joyful acclamations must ratify ; if he praise 
not God with all his might; if he pour not 
out his soul in prayer ; if he take not their 
causes to heart, or speak not as Moses, 
Daniel, and Ezra did for their people: how 
should there be but in them frozen coldness, 
when his affections seem benumbed from 
whom theirs should take fire? 

Virtue and godliness of life are required 
at the hands of the minister of God, not 
only in that he is to teach and to instruct 
the people, who for the most part are rather 
led away by the ill example, than directed 
aright by the wholesome instruction of 
them, whose life swerveth from the rule of 
their own doctrine; but also much more in 
regard of this other part of his function; 
whether we respect the weakness of the 
people, apt to loathe and abhor the sanctu- 
ary when they which perform the service 
thereof are such as the sons of Eli were ; 
or else consider the inclination of God him- 
self, who requireth the lifting up of pure 
hands in prayer’, and hath given the 
world plainly to understand that the wicked 
although they cry shall not be heard!§, 
They are no fit supplicants to seek his 
mercy in behalf of others, whose own unre- 
pented sins provoke his just indignation. 
Let thy Priests therefore, O Lord, be ever- 
more clothed with righteousness, that thy 
saints may thereby with more devotion re- 
joice and sing 15, 

[1.1 But of all helps for due performance 
of this service the greatest is that very set 
and standing order itself, which framed with 
common advice, hath both for matter and 
form prescribed whatsoever is herein pub- 
licly done. No doubt from God it hath pro- 
ceeded, and by us it must be acknowledged 
a work of his singular care and providence, 
that the Church hath evermore held a pre- 
script form of common prayer, although not 
in all things every where the same, yet for 
the most part retaining still the same anal- 
ogy. So that if the liturgies of all ancient 
churches throughout the world be compared 
amongst themselves, it may be easily per- 
ceived they had all one original mould, and 


16 [θεοφιλεστάτους. Justin.] Cod. 110. i. tit. 3. 
de. Episc. et Cler. 43 et 44. s «pe. 

171 Tim. 11. 8. 

18 John ix. 313; Jen xi 11; Ezek. viii. 18. 

Pal. exxxil. 9. 


Ml Effect of leaving public Prayers unordered. 


[Book V. 


that the public prayers of the people of 
God in churches thoroughly settled did 
never use to be voluntary dictates proceed- 
ing from any man’s extemporal wit. 

[5.1 To him which considereth the griey- 
ous and scandalous inconveniences where- 
unto they make themselves daily subject, 
with whom any blind and secret corner is 
judged a fit house of common prayer; the 
manifold confusions which they fall into 
where every man’s private spirit and gift 
(as they term it) is the only Bishop that 
ordaineth him to this ministry; the irksome 
deformities whereby through endless and 
senseless effusions of indigested prayers 
they oftentimes disgrace in most unsuffera- 
ble manner the worthiest part of Christian 
duty towards God, who herein are subject 
to no certain order, but pray both what and 
how they list: to him 1 say which weigh- 
eth duly all these things the reasons can- 
not be cbscure, why God doth in public 
prayer so much respect the solemnity of 
places where *!, the authority and calling 
of persons by whom 332, and the precise ap- 
pointment even with what words or senten- 
ces his name should be called on amongst 
his people 33, 

XXVI. No man hath hitherto been so 
impious as plainly and directly to condemn 
prayer. The best stratagem 
that satan hath, who knoweth 
his kingdom to be no one way 
more shaken than by the pub- 
lie devout prayers of God’s 
Church, is by traducing the form and man- 
ner of them to bring them into contempt, 
and so to shake the force of all men’s de- 
votion towards them. From this and from 
no other forge hath proceeded a strange 
conceit, that to serve God with any set form 
of common prayer is superstitious 74, 

[2.] As though God himself did not 
frame to his Priests the very speech where- 
with they were charged to bless the peo- 
ple *°; or as if our Lord, even of purpose 
to prevent this fancy of extemporal and 
voluntary prayers, had not left us of his 
own framing one, which might both remain 
as a part of the church liturgy, and serve 
as a pattern whereby to frame all other 
prayers with efficacy, yet without superflu- 
ity of words. If prayers were no otherwise 
accepted of God than being conceived al- 
ways new, according to the exigence of 


Of them which 
like not to 
have any set 
Form of Com- 
mon Prayer. 


20 [See Palmer's Orig. Lit.] 

212 Chron. vi. 20. 

22 Joel ii. 17. 

232 Chron. xxix. 30. 

212d. Adm. 38. “If it were praying, and 
“ that there were never an iJ] woorde nor sentence 
“in all the prayers, yet to appoynt it to be used, 
‘or so to use it as Papistes did their mattens 
“and evensong, for a set service to God, though 
“the woordes be good, the use is naught.”] 

35 Num. vi. 23. 


Ch. xxvii. 1.] 


resent occasions; if it be right to judge | 

im by cur own bellies, and to imagine 
that he doth loathe to have the selfsame 
supplications often iterated, even as we do 
to be every day fed without alteration or 
change of diet; if prayers be actions which 
ought to waste away themselves in thie 
making; if being made to remain that they 
may be resumed and used again as pray- 
ers, they be but instruments of superstition: 
surely we cannot excuse Moses, who gave 
such occasion of scandal to the world, by 
not being contented to praise the name of 
Almighty God according to the usual na- 
ked simplicity of God’s Spirit for that ad- 
mirable victory given them against Pha- 
raoh, unless so dangerous a precedent were 
left for the casting of prayers into certain 
poetical moulds, and for the framing of 
prayers which might be repeated often, al- 
though they never had again the same oc- 
easions which brought them forth at the 
first. For that very hymn of Moses grew 
afterwards to be a part of the ordinary 
Jewish liturgy *6; nor only that, but sundry 
others sithence invented. Their books of 
common prayer contained partly hymns 
taken out of the holy Scripture, partly ben- 
edictions, thanksgivings, supplications, pen- 
ned by such as have been from time to 
time the governors of that synagogue. 
These they sorted into their several times 
and places, some to begin the service of 
God with, and some to end, some to go be- 
fore, and some to follow, and some to be 
interlaced between the divine readings of 
the Law and Prophets. Unto their custom 
of finishing the Passover with certain 
Psalms, there is not any thing more proba- 
ble, than that the Holy Evangelist doth 
evidently allude saying, That after the cup 
delivered by our Saviour unto his apostles, 
“they sung?”.” and went forth to the mount 
of Olives. 


26 [ΑἹ the evening sacrifice (on the Sabbaths) 
“they sung the Song of Moses, I will sing unto 
“the Lord, for he hath triumphed gloriously,” &c. 
Lewis's Hcbrew Republic, b. ii. c. 12. The 
Song of Moses occurs in the Jewish moming ser- 
vice both of Rome, Germany, and Spain : and is 
found, as the editor is informed, in several of the 
old liturgies of the Arabie Christians: who may 
be supposed to have retained it out of the Jewish 
Service. ] 

ὅτ Matt. xxvi. 30. Ὑμνήσαντες having sung 
the Psalms which were usual at that Feast, those 
Psalms which the Jews call the great Hallelujah, 
beginning at the 113th and continuing to the end 
of the 118th. See Paul Burgens. in Psal. cxii. 
(Heb, 113.] addit. 1. [“ Iste psalmus cum quinque 
““sequentibus, usque ad psalmum, Beati immacu- 
“lati, exclusive vocatur ab Hebreis Hallelujah 
“magnum, i. e. Hymnus magnus ; de quo singu- | 
“Jarem faciunt solennitatem ; nam in tribus pre- 
*‘cipuis festis et in neomeniis stantes istum hym- 
“num cum majeri cantant solennitate quam 
“‘ceeteros psalmos totius psalterii, Insuper in 


Precedents in Scripture for a set Form of Prayer. 


345 


[3.1 As the Jews had their songs of Mo- 
ses and David and the rest, so the Church 
of Christ from the very beginning hath both 
used the same, and besides them other of like 
nature, the song of the Virgin Mary, the 
song of Zachary, the song of Simeon, such 
hymns as the Apostle doth often speak of 
saying “I will pray and sing with the 
“ Spirit *8:” again, “in psalms, bymns, and 
“songs, making melody unto the Lord, and 
“that heartily 33.) Hymns and psalms are 
such kinds of prayer as are not wont to be 
conceived upon a sudden, but are framed 
by meditation beforehand, or else by pro- 
phetical illumination are inspired, as at that 
time it appeareth they were when God by 
extraordinary gifts of the Spirit enabled 
men to all parts of service necessary for the 
edifying of his Church 59, » 

XVII. Now albeit the Admonitioners 
did seem at the first to allow no prescript 
form of prayer at all*!, but 
thought it the best that their 
minister should always be left 
at liberty to pray as his own 
discretion did serve ; yet be- 
cause this opinion upon better advice they 
afterwards retracted, their defender and his 


Of them who 
allowing aset 
Form of Pray- 
er, yet allow 
not ours. 


“nocte pasche quando agnus paschalis comede- 
““batur, post ejus comestionem recumbentes ad 
“mensam ipsum hymnum solenniter dicebant. 
“Unde de hoe hymno ex istis sex psalmis com- 
‘* posito intelligi debet, illud quod imminente passi- 
“one, Matt. 26. cap. legitur... quod etiam He- 
“‘breihodie agno paschali carentes in illa nocte 
“ sci], pasche istum hymnum cum azymis scien. 
“niter prout possunt cantant ; in quo videntur 
“ prophetizare nescientes, sicut legitur de Caizpha.” 
Bibl. cum Glossa Ordin. et Lyrani. iii. 1307. 
Lugd. 1589. The Jewish origin of Paul of Bur. 
gos, who died A. D. 1435, made his testimony 
particularly apposite.] And Scaliger de Emen. 
dat. Tempor. [536, 537. Scaliger however ex- 
plains the word ὑμνήσαντες not of the Hallelujah 
Psalms, but of a short parting hymn, of which he 
gives the form from the Talmud. But he sub. 
Joins this testimony, not without its value in Hook- 
er’s argument, proceeding as it does from a great 
favourite of the Puritans. ‘ Si Christus, ut qui- 
** dam hostes bonarum literarum pertendunt, non 
“ obstrinxit se ritibus Judeorum ; quare igitur 
“omnia hic fiunt, que in Rituali Judaico extant 7 
“ Quare omnia simillima sunt? Et tamen illis 
“Criticis videtur impium, Christum illis legibus 
‘“‘ obnoxium facere,” &c. Compare also Lighf. ii. 
258.] 

381 Cor. xiv. 15. 

29 Ephes. v. 19. 

30 [Compare Mede’s Works, i. 59. ed. 1672, in 
which “ prophesying” in the first Epistle to the 
Corinthians is explained to ‘‘ mean praising God 
“in Psalms and Hymns.”] 

31 [Adm. ap. Whitg. Def. 488. “ Then minis. 
“ters were not so tied to any form of prayers in- 
“vented by man, but as the Spirit moved them, 
“so they poured forth hearty supplications to the 
“Lord. Now they are bound of necessity toa 
“prescript order of service, and book of Common 


346 Cases in which the Example of Rome 


associates have sithence proposed to the 
world a form such as themselves like 82, and 
to shew their dislike of ours, have taken 
against it those exceptions, which whoso- 
ever doth measure by number, must needs 
be greatly out of love with a thing that hath 
so many faults; whosoever by weight, can- 
not choose but esteem very highly of that, 
wherein the wit of so scrupulous adversa- 
ries hath not hitherto observed any defect 
which themselves can seriously think to be 
of moment. “Gross errors and manifest 
“impiety” they grant we have “taken 
“away 33.) Yet many things in it they say 
are amiss 4; many instances they give of 
things in our common prayer not agreeable 
as they pretend with the word of God. It 
hath in their eye too great affinity with the 
form of the church of Rome; it differeth too 
much from that which churches elsewhere 
reformed allow and observe; our attire dis- 
graceth it; it is not orderly read nor ges- 
tured as beseemeth ; it requireth nothing to 
be done which a child may not lawfully do ; 
it hath a number of short cuts or shreddings 


“ Prayer.” See also Second Admonition, 38. 
But in “ Certain Articles,” &c.) printed the same 
year in defence of the Admonition,) p. 4, they 
say, ‘“ There is no such thing meant, that there 
“should be none at all, but that this of theirs 
“ought not to be tolerated. A form of prayers 
“they deny not.” And Τ᾿. Ὁ. 1. 105. “ We agree 
“of ἃ preseript form of prayer to be used in the 
“ Church.” See also Whitg. Def. 782.] 

32 [It appears from Strype, Whitg. i. 347, 487, 
that in 1584, and 1586, attempts were made 
in Parliament to obtain sanction for “ The Form 
“of Prayers and Administration of the Sacraments 
“used in the English Church at Geneva : approv- 
“ed and received by the Church of Scotland.” 
Which Book is for the most part reprinted in the 
Phenix, ii. 204, &c. It was first printed in 
Latin, 1556, by the exiles at Geneva, with Cal- 
vin’s approbation. Strype, Mem. iii. 538. Ban- 
croft, Sermon at Paul’s Cross, p. 53, says, “ About 
“four years since” (from 1588) “some two or 
“three private men in a corner framed a book of 
“the form of Common Prayer, Administration of 
“the Sacraments, &c. and wiihout any authority 
« published the same, as meet to be embraced and 
‘used in all the parish churches in England... . 
“ The next year another Book of Common Prayer, 
«« &c. with like authority was cast abroad . . with 
* not so few as 600 alterations. . . . Within another 
“year a third book is begotten and brought forth.”] 

88 ('T. C. i. 102. al. 131.) 

31T. C. lib. i. p. 135. [106.] “ Whereas Mr. 
“Doctor affirmeth, that there can be nothing 
‘‘ shewed in the whole book, which is not agreca- 
“ble unto the word of God ; I am very loth,” &c. 
* Notwithstanding, my duty of defending the 
“ truth, and love which I have first towards God, 
‘and then towards my country, constraineth me 
“being thus provoked to speak a lew words more 
“ particularly of the form of prayer, that when the 
“blemishes thereof do appear, it may please the 
* Queen’s Majesty, and her honourable council, 
“with those of parliament,” &c. 


[Boox V. 


which may be better called wishes than 
prayers; it intermingleth prayings and 
readings, in such manner as if supplicants 
should use in» proposing their suits unto 
mortal princes, all the world would judge 
them mad; it is too long and by that mean 
abridgeth preaching ; it appointeth the peo- 
ple to say after the minister; it spendeth 
time in singing and in reading the Psalms 
by course from side to side; it useth the 
Lord’s prayer too oft; the songs of Mag- 
nificat, Benedictus, and Nune Dimittis, it 
might very well spare; it hath the Litany, 
the Creed of Athanasius, and Gloria Patri, 
which are superfluous; it craveth earthly 
things too much ; for deliverance from those 
evils against which we pray it giveth no 
thanks; some things it asketh unseasonably 
when they need not to be prayed for, as de- 
liverance from thunder and tempest when 
no danger is nigh; some in too abject and 


diffident manner, as that God would give us- 


that which we for our unworthiness dare 
not ask; some which ought not to be de- 
sired, as the deliverance from sudden death, 
riddance from all adversity, and the extent 
of saving mercy towards all men. These 
and such like are the imperfections, where- 
by our form of common prayer is thought 
to swerve from the word of God. 

A great favourer of that part, but yet 
(his error that way excepted) a learned, a 
painful, a right virtuous and a good man 
did not fear sometime to undertake, against 
popish detractors, the general maintenance 
and defence of our whole church service, as 
having in itnothing repugnant to the word 
of God *. And even they which would file 


35 [“ Of this book a certain learned man” (marg. 
Dering) “ writing against Mr. Harding, uttereth 
“these words by way of challenge : ‘ Our service 
“is good and godly; every tittle grounded on holy 
“ Scripture: and with what face do you call 
“jt darkness? Surely with the same that the 
“prophecies of the Holy Ghost were sometimes 
“called dreams, the doctrine of the Apostles, her- 
“esy, and our Saviour Christ a Samaritan. As 
“Elias said to the Priests of Baal, let us take 
“either our bullocks (meaning the Pope’s portuise, 
“and our Common Prayer Book) and lay the 
“pieces on our altars, and on which God sendeth 
“his fire, let that be the light’ And a little be- 
“fore, “Ὁ M. Harding, turn to your writings, ex- 


‘“amine your authors, consider your councils, 


“apply your examples ; look if any line be blame- 
“ able in our service book ; I think M. Jewel will 
“ accept it as an Article.” ” Bancroft, Sermon at 
Paul’s Cross, 1588. p. 48. The book from which 
he quotes is “ A sparing Restraint of many lavish 
“ Untruths, which Mr. D. Harding doth challenge 
“in the first Article of my Lord of Sarisbury’s 
“ Reply, 1568.” Whitgift, Defence, 490, refers to 
the same passage. Of Dering, see Strype, Par- 
ker, ii. 174, 240, 265, 377; Ann. ii. 1. 282, 400; 
Life of Hooker, supr. p. 76, vol. i. Part of his 
** Readings on the Ep. to the Hebrews,” (Strype, 
Park. ii. 177.) as also some prayers of his, were se- 


Ch. xxix. 1.] 


away most from the largeness of that offer, 
do notwithstanding in more sparing terms 
acknowledge little less. For when those 
opposite judgments which never are wont 
to construe things doubtful to the better, 
those very tongues which are always prone 
to aggravate whatsoever hath but the least 
show whereby it may be suspected to sa- 
your of or to sound towards any evil, do by 
their own voluntary sentence clearly free 
us from “ gross errors,” and from “ mani- 
“fest impiety” herein ; who would not judge 
us to be discharged of all blame, which 
are confessed to have no great fault even 
by their very word and testimony, in whose 
eyes no fault of ours hath ever hitherto been 
accustomed to seem small. 

[2.] Nevertheless what they seem to of- 
fer us with the one hand, the same with 
the other they pull back again. They grant 
we err not in palpable manner, we are not 


openly and notoriously impious; yet errors | 


we have which the sharp insight of their 
wisest men doth espy, there is hidden im- 
piety which the profounder sort are able 
enough to disclose. Their skilful ears per- 
ceive certain harsh and unpleasant discords 
in the sound of our common prayer, such 
as the rules of divine harmony, such as the 

laws of God cannot bear. 
XXVIII. Touching our conformity with 
the church of Rome, as also of the differ- 
ence between some reformed 


The Form of “ae 
Sie titiarey churches and ours, that which 
toonearthe generally hath been already 


Papists, too far 
different from 
that of other 


answered may serve for an- 
swer to that exception which 


ae in these two respects they take 
they pretend, Particularly against the form 


of our common prayer. To 
say thatin nothing they may be followed 
which are of the church of Rome were vi- 
olent and extreme. Some things they do 
in that they are men, in that they are wise 
men and Christian men some things, some 
things in that they are men misled and blind- 
ed with error. As faras they follow reason 
and truth, we fear not to tread the selfsame 
steps.wherein they have gone, and to be 
their followers. Where Rome keepeth that 
which is ancienter and better, others whom 
we much more affect leaving it for newer 
and changing it for worse; we had rather 
follow the perfections of them whom we 
like rot, than in defects resemble them 
whom we love. 

[3.7 For although they profess they agree 
with us touching “a prescript form of pray- 
“ er to be used in the church *,” yet in that 
very form which they say is “agreeable to 
“God’s word and the use of reformed 


lected to be read to Dr. Reynolds on his death- 
bed ; as appears by a letter in Fulm. MSS. ix. 123.] 
3% T. C. lib. i. p. 135. [106.] 


is rather to be followed than that of Geneva. 


347 


“ churches 57,” they have by special protes- 
tation declared, that their meaning is not it 
shall be prescribed as a thing whereunto 
they will tie their minister. “It shall not” 
(they say) “be necessary for the minister 
“ daily to repeat all these things before-men- 
“ tioned, but beginning with some like con- 
“fession to proceed to the sermon, which 
“ended, he either useth the prayer for all 
“ states before-mentioned, or else prayeth as 
“the Spirit of God shall move his heart 35.) 
Herein therefore we hold it much better 
with the church of Rome to appoint a pre- 
script form which every man shall be bound 
to observe, than with them to set down a 
kind of direction, a form for men to use if 
they list, or otherwise to change as pleaseth 
themselves. 

[3.1 Furthermore, the church of Rome 
bathrightly also considered, that public pray- 
er is a duty entire in itself, a duty requisite to 
be performed much oftener than sermons 
can possibly be made. For which cause, 
as they, so we have likewise a public form 
how to serve God both morning and eve- 
ning, whether sermons may be had or no. 
On the contrary side, their form of reform- 
ed prayer sheweth only what shall be done 
“ upon the days appointed for the preaching 
“of the word *?;” with what words the 
minister shall begin, “when the hour ap- 
“pointed for the sermon is come “ὃ ;” what 
shall be said or sung before sermon, and 
what after. So that, according to this form 
of theirs, it must stand for arule, “No ser- 
* mon, no service.” Which oversight occa- 
sioned the French spitefully to term religion 
in that sort exercised a mere “preach #!.” 
Sundry other more particular defects there 
are, which I willingly forbear to rehearse, 
in consideration whereof we cannot be in- 
duced to prefer theirreformed form of pray- 
er before our own, what church soever we 
resemble therein. 

XXIX. The attire‘? which the minister 


37 A Book of the Form of Common Prayer ten- 
dered to the Parliament, p. 46. 

38 [See ‘‘ The Form of Common Prayer used b 
“ the English at Geneva,” &c. in Pheenix, ii. 219.] 

39 Page 22. 

40 Page 24. 

41 [E. g. Spon. Hist. de Geneve, 1. 342. “ Pro- 
“ posant que chacun fut en liberté pour la Messe 
“ et pourla Préche.” Dict. de l’Acad. voc. Préche 
« «Se rendre au Preche, quitter la Preche, em- 
ἐς brasser la religion protestante, ou la quitter.”] 

42 T. C. lib. i. p. 71. [51.] “We think the surplice 
“especially unmeet for a minister of the Gospel 
“to wear.” p. 75. [55.] “ It is easily seen by Solo- 
“mon, Eccles. ix. 8, that to wear a white garment 
““ was greatly esteemed in the east parts, and was 
“ ordinary to those that were in any estimation, as 
“ black with us : and therefore was no several ap- 
“parel for the ministers to execute their minis 
“in.” [See Adm. ap. Whitg. 281 . ..3, 286, 292, 
3, 5. Answ. 149, 290, &c. T. C. i. 52, &c. Def. 
256, &c. T. C. il. 402...464. iii. 242.) 


348 Attire of Ministers in Time of Service justified. 


of God is by order to use at times of divine 
service being but a matter of 
mere formality, yet such as for 
comeliness-sake hath hitherto 
been judged by the wiser sort 
of men not unnecessary to concur with oth- 
er sensible notes betokening the different 
kind or quality of persons and actions where- 
to it is tied; as we think not ourselves the 
holier because we use it, so neither should 
they with whom no such thing is in use 
think us therefore unholy, because we sub- 
mit ourselves unto that, which in a matter 
so indifferent the wisdom of authority and 
law hath thought comely. To solemn ac- 
tions of royalty and justice their suitable 
ornaments are a beauty. Are they only in 
religion a stain ? 

[2.] “ Divine religion,” saith St. Jerome, 
Se speaketh of the priestly attire of the 

aw,) “hath one kind of habit wherein to 
“ minister before the Lord, another for or- 
“dinary uses belonging unto common 
“life 43. Pelagius having carped at the 
curious neatness of men’s apparel in those 
days,and through the sourness of his dis- 
position spoken somewhat too hardly there- 
of. affirming that “ the glory of clothes and 
“ ornaments was athing contrary to God 
“ and godliness 44; St. Jerome, whose cus- 
tom is not to pardon over easily his adver- 
saries if any where they chance to trip, 
presseth him as thereby making all sorts of 
men in the world God’s enemies. “Is it 
“ enmity with God” (saith he) “if I wear 
“my coat somewhat handsome? Jf a 
“ Bishop, a Priest, a Deacon, and the rest 
“ of the ecclesiastical order come to admin- 
“ister the usual sacrifice in a white gar- 
“ment 45, are they hereby God’s adversa- 
“pies? Clerks, Monks, Widows, Virgins, 
“take heed, it is dangerous for you to be 
“ otherwise seen than in foul and ragged 
“clothes. Not to speak any thing of secu- 
“lar men, which are proclaimed to have 
“ war with God, as oft as ever they put on 
“ precious and shining clothes.” By which 
words of Jerome we may take it at the least 


Attire belong- 
ing to the ser- 
vice of God. 


43 Hieron. in xliv. Ezech. [t. v 668. “ Religio 
ςς divina alterum habitum habet in ministerio, alte- 
“rum in usu vitaque communi.” 

44 Hieron. adver. Pelag. lib. 1. ο. 9. [t. ii. 274. 
“ Adjungis, gloriam vestium etornamentorum Deo 
“esse contrariam. Que sunt, rogo, inimicitie 
“contra Deum, si tunicam habuero mundiorem: 
“si Episcopus, Presbyter, et Diaconus, et reli- 
“‘ quus ordo ecclesiasticus in administratione sac- 
“‘rificiorum candida veste processerint? Cavete 
“6 clerici, cavete monachi, vidue et virgines : peri- 
“ clitamini, nisi sordidas vos atque pannosas vul- 
“ gus aspexerit. 'Taceo de hominibus seculi, qui- 
“bus aperte bellum indicitur, et inimicitie contra 
“ Deum, si pretiosis atque nitentibus utantur exu- 
“ viis.” 

45'T. C. lib. i. p. 77. [57.] _ “ By a white garment 
“615 meant a comely apparel and not slovenly.” 


[Boox V. 


for a probable collection that his meaning 
was to draw Pelagius into hatred, as con- 
demning by so general a speech even the 
neatness of that very garment itself, where- 
in the clergy did then use to administer 
publicly the holy Sacrament of Christ’s 
most blessed Body and Blood. For that 
they did then use some such ornament, the 
words of Chrysostom 4° give plain testimo- 
ny, who speaking to the clergy of Anti- 
och, telleth them that if they did suffer no- 
torious malefactors to come to the Table of 
our Lord and not put them by, it would be 
as heavily revenged upon them, as if them- 
selves had shed his blood; that for this pur- 
pose God had called them to the rooms 
which they held in the church of Christ ; 
that this they should reckon was their dig- 
nity, this their safety, this their whole crown 
and glory ; and therefore this they should 
carefully intend, and not when the Sacra- 
ment is administered imagine themselves 
called only to walk up and down in a white 
and shining garment. ‘ 

[3] Now whereas these speeches of 
Jerome and Chrysostom do seem plainly to 
allude unto such ministerial garments as 
were then in use, to this they answer, that 
by Jerome nothing can be gathered but 
only that the ministers came to church in 
handsome holiday apparel, and that him- 
self did not think them bound by the law of 
God to go like slovens, but the weed which 
we mean he defendeth not; that Chrysos- 
tom meaneth indeed the same which we 
defend 47, but seemeth rather to reprehend 
than to allow it as we do. Which answer 
wringeth out of Jerome and Chrysostom 
that which their words will not gladly 
yield. They both speak of the same per- 
sons, namely the Clergy ; and of their weed 


46 Chrysost. ad. Popul. Antioch. tom. v. serm. 60. 
[in S. Mat. Hom. 82. τ. ἢ. 515. Οὐ γὰρ μικρὰ κόλα- 
σις ὑμῖν ἐστὶν, εἴ τινι συνειδότες τινὰ πονηρίαν, συγχω- 
ρήσητεμετασχεῖν ταύτης τῆς τραπέζης. ὅτι τὸ αἷμα αὐτοῦ 
ἐκ τῶν χειρῶν τῶν ὑμετέρων ἐκζητηθήσεται. καν στρα- 
τηγός τις ἡ, Kav ὕπαρχος, kav αὐτὸς ὃ τὸ διάδημα περι- 
κείμενος, ἀναξίως δὲ προσίη, κώλυσον. μείζονα ἐκείνου 
τὴν ἐξουσίαν ἔχεις. σὺ δὲ εἰ μὲν πηγὴν ὕδατας ἐνεχειρί- 
σθης φυλάττειν ποιμνίῳ καθαρὰν, εἶτα εἶδες πρόβατον 
πολὺν ἐπὶ τοῦ στόματος φέρον τὸν βόρβορον, οὐκ ἂν 
εἴασας ἐπίκυψαι κάτω, καὶ θολῶσαι τὸ ῥεῖθρόν' νυνὶ δὲ 
οὐχ ὕδατος, ἀλλ᾽ αἵματος καὶ πνεύματος πηγὴν ἐγκεχειρ- 
topévos, καὶ ὁρῶν τοὺς βορβόρου χαλεπωτέραν ἁμαρτίαν 
ἔχοντας καὶ πρυσίοντας οὐκ ἀγανακτεῖς, οὐδὲ ἀπϑίργεις 5 
καὶ τίνα ἂν σχοίης συγγνώμην ; διὰ τοῦτο ὑμᾶς ὃ θεὸς 
ἐτίμησε ταύτη TH TUN, ἵνα τὰ τοιαῦτα διακρίνητε. τοῦτο 
ὑμῶν ἡ ἀξία, τοῦτο ἡ ἀσφάλεια, τοῦτο ὃ στέφανος ἅπας, 
οὐχ ἵνα λευκὸν χιτωνισκὸν καὶ ἀποστίλβοντα περιβαλ- 
λόμενοι περιΐητε.] 

41 T. C. lib. i.p. 75. [55.] “It is true, Chrysos- 
“tom maketh mention of a white garment, but not 
“in commendation of it, but rather to the contra- 
“ry: for he sheweth that the dignity of their min- 
“istry was in taking heed that none unmeet were 
“ admitted to the Lord’s Supper, not in going about 
“the church with a white garment.” 


iid 


Ch. xxix. 4, 5.] 


at the same time, when they administer the 
blessed Sacrament; and of the selfsame 
kind of weed, a white garment, so far as 
we have wit to conceive; and for any thing 
we are able to see, their manner of speech 
is not such as doth argue either the thing 
itself to be different whereof they speak, or 
their judgments concerning it different; al- 
though the one do only maintain it against 
Pelagius, as a thing not therefore unlawful, 
because it was fair or handsome, and the 
other make it a matter of small commenda- 
tion in itself, if they which wear it do noth- 
ing else but air the robes which their place 
requireth. The honesty, dignity, and esti- 
mation of white apparel in the eastern part 
of the world, is a tokenof greater fitness for 
this sacred use, wherein it were not conve- 
nient that any thing basely thouglit of 
should be suffered. Notwithstanding 1 am 
not bent to stand stiffly upon these proba- 
bilities, that in Jerome’s and Chrysostom’s 
time any such attire was made several to 
this purpose. Yet surely the words of Sol- 
omon are very impertinent to prove it an 
ornament therefore not several for the min- 
isters to execute their ministry in, because 
men of credit and estimation wore their or- 
dinary apparel white. For we know that 
when Solomon wrote those words, the se- 
veral apparel for the ministers of the Law 
to execute their ministry in was such. 

[4.] The wise man, which feared God 
from his heart, and honoured the service 
that was done unto him, could not mention 
so much as the garments of holiness but 
with effectual signification of most singular 
reverence and love 5. Were it not better 
that the love which men bear to God 
should make the least things that are em- 
ployed in his service amiable, than that 
their overscrupulous dislike of so mean a 
thing as a vestment should from the very 
service of God withdraw their hearts and 
affections? I term it the rather a mean 
thing, a thing not much to be respected, 
because even they so account now of it, 
whose first disputations Against it were 
such as if religion had scarcely any thing 
of greater weight. 

[5.] Their allegations were then, “ That 
“if a man were assured to gain a thousand 
“by doing that which may offend any one 
“brother, or be unto him a cause of falling, 
“he ought not to do it 4%; that this popish 
“apparel, the surplice especially, hath been 
“by Papists abominably abused ® ; that it 
“hath been.a mark and a very sacrament 
“of abomination 5'; that remaining, it serv- 
“eth as a monument of idolatry, and not 
“only edifieth not, but as a dangerous 
“and scandalous ceremony doth exceeding 
“much harm to them of whose good we 


48 Eccles., xlv. 7. 50 Page 71. [52.] 
49 T.C. lib. i. p. 79. [58.] 5! Page 75. [55.] 


Judgment of Natural Piety on that Subject. 


349 


“are commanded to have regard 52; that 
“it causeth men to perish and make ship- 
“wreck of conscience ;” for so themselves 
profess they mean, when they say the weak 
are offended herewith 5%; “that it harden- 
“eth Papists, hindereth the weak from pro- 
“fitting in the knowledge of the Gospel, 
“orieveth godly minds, and giveth them 
“occasion to think hardly of their minis- 
“ters 54; that if the magistrate may com- 
“mand, or the Church appoint rites and 
“ceremonies, yet seeing our abstinence 
“from things in their own nature indifler- 
“ent if the weak brother should be offend- 
“ed is a flat commandment of the Hol 
“Ghost, which no authority either of chure 
“or commonwealth can make void. there- 
“fore neither may the one nor the other 
“ lawfully ordain this ceremony, which hath 
“great incommodity and no profit, great 
“offence and no edifying ®>; that by the 
“Law it should have been burnt and con- 
“sumed with fire as a thing infected with 
“leprosy *; that the example of Ezekias 
“beating to powder the brazen serpent, 
“and of Paul abrogating those abused 
“feasts of charity, enforceth upon us the 
“duty of abolishing altogether a thing 
“which hath been and is so offensive 57; 
“finally, that God by his Prophet hath giv- 
“en an express commandment, which in 
“this case toucheth us no less than of old it 
“did the Jews 5%. Ye shall pollute the cov- 
“ ering of the images of silver, and the rich 
“ornament of your images of gold, and cast 
“them away as a stained rag; thou shalt 
“say unto it, get thee hence 5°.” 

These and such like were their first dis- 
courses touching that church attire which 
with us for the most part is usual in public 
prayer; our ecclesiastical laws so appoint- 
ing, as well because it hath been of reason- 
able continuance, and by special choice was 
taken out of the number of those holy gar- 
ments which ote and besides their mys- 
tical reference) served for “ comeliness” un- 
der the Law ®, and is in the number of 
those ceremonies which may with choice 
and discretion be used to that purpose in 
the Church of Christ; as also for that it 
suiteth so fitly with that lightsome affec- 
tion of joy, wherein God delighteth when 


52 Page 72. [52.] 

53T. C. ii. 403. 

54 T. C. i. 73. [53.] 

55 Lib. i. 76. [56.] ii. 403. 

56 (Decl. of Disc. transl. by T. C. 109, and 135. 
Also T. C.i. 57; iii. 259. And Eccl. Disc. fol. 82, 
101. “Non abluenda sed cremanda, nee aque 
“ effusione purganda sed ignis incendio consum- 
“ enda.” 

57 Page 78. [60.] 

58 Isa. xxx. 22. 

59[ Adin. p. 31. al. 17. T. C. iii. 9571 

60 Exod. xxviii. 2; xxxix. 27. 


350 


his saints praise him δ᾽ : and so lively re- 
sembleth the glory of the saints in heaven, 


together with the beauty wherein Angels | 


have appeared unto men, that they which 
are to appear for men in the presence of 
God as Angels, if they were left to their 
own choice and would choose any, could 
not easily devise a garment of more decen- 
cy for such a service. 

[0.1 As for those fore-rehearsed vehe- 
ment allegations against it, shall we give 
them credit when the very authors from 
whom they come confess they believe not 
their own sayings ἢ For when once they 
began to perceive how many both of them 
in the two universities, and of others who 
abroad having ecclesiastical charge do fa- 
vour mightily their cause and by all means 
set it forward, might by persisiing in the 
extremity of that opinion hazard greatly 
their own estates, and so weaken that part 
which their places do now give them much 
opportunity to strengthen ; they asked coun- 
sel as it seemeth from some abroad 58, who 


61 Psal. exlix. 2. 

62 Apoc. xv. 6; Mark xvi. 5. 

63 [In 1565, Sampson and Humfiey wrote to 
Bullinger and Gualter at Zurich, and to Beza at 
Geneva, on this subject. Their answers, to the 
effect here stated, may be found in Strype, Ann. I. 
ii. 505, from Bullinger, May, 1566: and in the Life 
of Grindal, 511, from Beza, Oct. 1567. Bullinger 
(p. 508.) says, “‘ Mirum sane mihi videtur (vestra 
© pace, viri ornatissimi, et fratres charissimi, dixe- 
‘“*rim) quod vobis persuadetis, salva conscientia, 
“vos et ecclesias servituti vestiaria subjicere se 
“non posse ; et non potius expenditis, si re poli- 
“ tica et indifferenti uti nolitis, et perpetuo contenda- 
* tis odiosius, cujusmodi servituti et vos et ecclesi- 
“as subjiciatis ; quod vestra statione cedentes lu- 
«ὁ pis exponitis ecclesias, aut saltem parum idoneis 
«« doctoribus.” Beza (having first endeavoured to 
stir up the church of Zurich to a public interfer- 
ence, Ann. I. 11. 522.) advises as follows: ‘ Peti- 
“ {ur etiam a nobis utrum istam in pileis et vesti- 
“bus tum in communi usu tum in ministerii func- 
“ tione distinctionem probemus . . . Respondemus 
“ igitur ingenue, si ita res nabent ut audimus, no- 
‘ bis videri pessime mereri de Ecclesia Dei, et co- 
‘ram Christi tribunali rationem hujus facti reddi- 
“turos, qui sunt istius rei auctores ... Sunt 
“(dicet aliquis) res per se mediw. Concedimus 
‘* sane ita esse, si per se considerentur. Sed quis 
« jlias ita considerabit? Nam qui Papiste sunt, 
« guicquid lex civilis prtexat, sane hac ratione in 
‘ sua superstitione inveterata confirmantur. Qui 
“caeperunt superstitiones eo usque detestari, ut 
“ etiam illarum vestigia czeperint execrari, quanto- 
“pere offenduntur! Qui melius sunt instituti, 
* quem fructum inde percipient ? Anne vero tanti 
“est ista distinctio, ut propterea tam multorum 
« conscientias perturbari oporteat, repetita videlicet 
“ ab ipsis manifestis et juratis sane doctrine hos- 
“ tibus istius distinctionis ratione? Quid quod ex 
“jis qui Ecclesiastici vocantur non minima pars 
“ dicitur adhuc Papismum in pectore gestare? An 
“ isti vero in melius proficient, restituto hoc habitu, 
“ac non potius instaurandi quoque ipsius Papismi 
“spe cristas erigent?... Quid ergo, inquiunt 


Change of Tone in the Puritans on the Attire : 


[Book V. 


wisely considered that the body is of far 
more worth than the raiment. Whereupon 
for fear of dangerous inconveniences, it 
hath been thought good to add, that some- 
times authority “must and may with good 
“conscience be obeyed, even where com- 
“mandment is not given upon good 
“ground *4;” that “the duty of preaching 
“is one of the absolute commandments of 
“God, and therefore ought not to be for- 
“saken for the bare inconvenience of a 
“thing which in its own nature is indiffer- 
“ent;” that © “one of the foulest spots in 
“the surplice is the offence which it giveth 
“in occasioning the weak to fall and the 
“wicked to be confirmed in their wicked- 
“ness,” yet hereby there is no unlawfulness 
proved, but “only an inconveniency” that 
such things should be established, howbeit 
no such inconveniency neither “ as may not 
“be borne with ® ;” that when God doth 
flatly command us to abstain from things in 
their own nature indifferent if they offend 
our weak brethren, his meaning is not we 
should obey his commandment herein, un- 
less we may do it “and not leave undone 
“that which the Lord hath absolutely com- 
““manded §7.” Always provided that who- 
soever will enjoy the benefit of this dispen- 
sation to wear a scandalous badge of idola- 
try, rather than forsake his pastoral charge, 
do “ as occasion serveth teach” nevertheless 
still “the incommodity of the thing itself, ad- 
“monish the weak brethren that they be not, 


“ fratres, nobis quibus ἰδία obtruduntur faciendum 
“ censetis 7 Respondemus distinctione hic opus es- 
“se ; alia enim est ministrorum alia gregis conditio. 
“ Deinde possunt ac etiam debent multa tolerari 
“ que tamen recte non precipiuntur. Itaque pri- 
“ mum respondemus, etsi nostro quidem judicio 
“non recte revehuntur in Ecclesiam, tamen cum 
‘non sint ex earum rerum genere, que per se im- 
‘ pie sunt, non yideri nobis illas tanti momenti, ut 
“ἐ propterea vel pastoribus deserendum sit potius 
‘“‘ministerium quam ut vyestes illas assumant, vel 
“ὁ gregibus omittendum publicum pabulum, potius 
“quam ita vestitos pastores audiant. ‘Tantum, ut 
“ et pastores et greges in conscientia non peccent, 
‘(modo salva sit doctrine ipsius sive dogmatum 
“ puritas,) suaderius pastoribus, ut postquam et 
“ coram Regia Majestate et apud episcopos suas 
“ conscientias modesta quidem (sicut Christianos 
“ab omni tumultu et seditione alienos decet) et ta- 
“men gravi, prout rei magnitudo requirit, obtes- 
“ tatione liberarint ; aperte quidem apud suos gre- 
“ ges ea inculcent, que ad tollendum hoc offendi- 
“ culum pertinent, et in istorum etiam abusuum 
“ὁ emendationem, prudentur simul ac placide, prout 
“occasionem offeret Dominus, imeumbant: sed 
“ὁ ἰδία tamen que mutare non possunt ferant potius 
“quam ecclesias ob eam causam deserendo ma- 
“ joribus et periculosioribus malis occasionem Sa- 
“tan nihil aliud querenti prebeant.” Tract 
Theol. iii. 219.] 

64'T. C. lib. i. p. 74. [54.] et lio. iii, p. 250; In- 
dex, lib. iii. c. 8. 

65 T. C. iii. 262. 


66 T’, C, iii. 262, 263. 87 Lib. iii. p. 263. 


Ch. xxix. 7, 8.1 


“and pray unto God so to strengthen them 
“that they may not be offended thereat ®°.” 
So that whereas before they which had 
authority to institute rites and ceremonies 
were denied to have power to institute this, 
it is now confessed that this they may also 
“lawfully” but not so “conveniently” ap- 
point; they did well before and as they 
ought, who had it in utter detestation and 
hatred, as a thing abominable, they now do 
well which think it may be both borne and 
used with a very good conscience ; before, 
he which by wearing it were sure to win 
thousands unto Christ ought not to do it if 
there were but one which might be offend- 
ed, now though it be with the offence of 
thousands, yet it may be done rather than 
that should be given over whereby not- 
withstanding we are not certain we shall 
gain one: the examples of Ezekias and of 
Paul, the charge which was given to the 
Jews by Esay, the strict apostolical prohi- 
bition of things indifferent whensoever they 
may be scandalous, were before so forcible 
laws against our ecclesiastical attire, as 
neither church nor commonwealth could 
possibly make void; which now one of far 
less authority than either hath found how 
to frustrate, by dispensing with the breach 
of inferior commandments, to the end that 
the greater may be kept. 

[7.] But it booteth them not thus to soder 
up a broken cause, whereof their first and 
last discourses will fall asunder do what 
they can. Let them ingenuously confess 
that their invectives were too bitter, their 
arguments too weak, the matter not so 
dangerous as they did imagine. If those 
alleged testimonies of Scripture did indeed 
concern the matter to such eflect as was 
pretended, that which they should infer 
were unlawfulness, because they were cited 
as prohibitions of that thing which indeed 
they concern. 
unlawful because in truth they concern it 
not, it followeth that they prove not any 
thing against it, and consequently not so 
much as uncomeliness or inconveniency. 
Unless therefore they be able thoroughly 
to resolve themselves that there is no one 
sentence in all the Scriptures of God which 
doth control the wearing of it in such man- 
ner and to such purpose as the church of 
England alloweth; unless they can fully 
rest and settle their minds in this most 
sound persuasion, that they are not to make 
themselves the only competent judges of 
decency a cases, and to despise the 
solemn judgment of the whole Church, 
preferring before it their own conceit, 
grounded only upon uncertain suspicions 
and fears, whereof if there were at the first 
some probable cause when things were but 
Taw and tender, yet now very tract of time 


88 Page 263. 


If they prove not our attire | 


Their Arguments refuted by their own Practice. 


351 


hath itself worn that out also ; unless I say 
thus resolved in mind they hold their pas- 
toral charge with the comfort of a good 
conscience, no way grudging at that which 
they do, or doing that which they think them- 
selves bound of duty to reprove, how should 
it possibly help or further them in their 
course to take such occasions as they say 
are requisite to be taken, and in pensive 
manner to tell their audience, “ Brethren, 
“our hearts’ desire is that we might enjoy 
“the full liberty of the Gospel as in other 
“reformed churches they do elsewhere, 
“upon whom the heavy hand of authority 
“hath imposed no grievous burden. But 
“such is the misery of these our days, that 
“so great happiness we cannot look to at- 
“tain unto. Were it so, that the equity of 
“the Law of Moses could prevail, or the 
“ zeal of Ezekias be found in the hearts of 
“those guides and governors under whom 
“we live; or the voice of God’s own 
“prophets be duly heard; or the example 
“of the Apostles of Christ be followed; yea 
“or their precepts be answered with full 
“and perfect obedience: these abominable 
“rags, polluted garments, marks and sa- 
“craments of idolatry, which power as you 
“see constraineth us to wear and conscience 
“to abhor, had long ere this day been re- 
“moved both out of sight and out of mem- 
“ory. But as now things stand, behold to 
“what narrow straits we are driven. On 
“the one side we fear the words of our Sa- 
“viour Christ, ‘Wo be to them by whom 
“ scandal and offence cometh ;’ on the other 
“side at the Apostle’s speech we cannot 
“but quake and tremble, ‘If I preach not 
“the Gospel wo be unto me.’ Being thus 
“hardly beset, we see not any other remedy 
“but to hazard your souls the one way, 
“that we may the other way endeavour to 
“save them. Touching the offence of the 
“weak therefore, we must adventure it. If 
“they perish, they perish. Our pastoral 
“charge is God’s absolute commandment. 
“Rather than that shall be taken from us, 
“we are resolved to take this filth and to 
“put it on, although we judge it to be so 
“unfit and inconvenient, that as oft as ever 
“we pray or preach so arrayed before you, 
“we do as muel as in us lieth to cast away 
“your souls that are weak-minded, and to 
“bring you unto endless perdition. But 
“we beseech you brethren have care of 
“your own safety, take heed to your steps 
“that ye be not taken in those snares which 
“we lay before you. And our prayer in 
“your behalf to Almighty God is, that the 
“poison which we offer you may never 
“have the power to do you harm.” 

[8.1 Advice and counsel is best sought 
for at their hands which either have no part 
at all in the cause whereof they instruct, or 
else so far engaged that themselves are to 
bear the greatest adventure in the success 


392 


of their own counsels. The one of which 
two considerations maketh men the less 
respective, and the other the more circum- 
spect. Those good and learned men which 
gave the first direction to this course had 
reason to wish that their own proceedings 
at home might be favoured abroad also, 
and that the good affection of such as in- 
clined towards them might be kept alive. 
But if themselves had gone under those sails 
which they require to be hoisted up, if they 
had been themselves to execute their own 
theory in this church, I doubt not but easily 
they would have seen being nearer at hand, 
that the way was not good which they took 
of advising men, first to wear the apparel, 
that thereby they might be free to continue 
their preaching, and then of requiring them 
so to preach as they might be sure they 
could not continue, except they imagine 
that laws which permit them not to do as 
they would, will endure them to speak as 
they list even against that which themselves 
do by constraint of laws ; they would have 
easily seen that our people being accustom- 
ed to think evermore that thing evil which 
is publicly under any pretence reproved, 
and the men themselves worse which re- 
prove it and use it too, it should be to little 
purpose for them to salve the wound by 
making protestations in disgrace of their 
own actions, with plain acknowledgment 
that they are scandalous, or by using fair 
entreaty with the weak brethren; they 
would easily have seen how with us it can- 
not be endured to hear a man openly pro- 
fess that he putteth fire to his neighbour’s 
house, but yet so halloweth the same with 

rayer that he hopeth it shall not burn. It 
fed been therefore perhaps safer and bet- 
ter for ours to have observed St. Basil’s 
advice 55. both in this and in all things of 
like nature; “Let him which approveth not 
“his governors’ ordinances either plainly 
“(but privately always) shew his dislike if 
“he have λόγον ἰσχυρὸν, strong and invinci- 
“ble reason against them, according to the 
“true will and meaning of Scripture; or 
“else let him quietly with silence do what 
“is enjoined.” Obedience with professed 
unwillingness to obey is no better than man- 
ifest disobedience. 

XXX. Having thus disputed whether 
the surplice be a fit garment to be used in 
the service of God, the next 
question whereunto we are 
drawn is, whether it be a thing 
allowable or no that the min- 
ister should say service in the 


Cf Gesture in 
praying and of 
different Pla- 
ces chosen to 
that purpose. 


€9 Basil. Ascct. Respons. ad Interrog. 47. [in la- 
ter editions called “ Regule fusius tractate.” t. ii. 
p- 493. Paris 1618 ; t. ii. p.393. ed. Bened. Tv μὴ 
καταδεχόμενον τὰ παρὰ τοῦ προεστῶτος ἐγκριθέντα, χρὴ 
φανερῶς ἣ ἰδίᾳ αὐτῳ ἀντιλέγειν, εἴ τινα ἔχοι λόγον ic- 
xvpdy κατὰ τὸ βούλημα τῶν γραφῶν, ἤ σιωπήσαντα τὸ 
προστεταγμένον ποιεῖν. 


Of Gesture, and Change of Place, in divine Service. 


[Boox V. 


chancel, or turn his face at any time from 
the peopie, or before service ended remove 
from the place where it was begun™. By 
them which troubie us with these doubts 
we would more willingly be resolved of a 
greater doubt; whether it be notakind of 
taking God’s name in vain to debase reli- 
gion with such frivolous disputes, a sin to 
bestow time and labour about them. Things 
of so mean regard and quality, although 
necessary to be ordered, are notwithstand- 
ing very unsavoury when they come to be 
disputed of: because disputation presup- 
poseth some difficulty in the matter which 
is argued, whereas in things of this nature 
they must be either very simple or very 
froward who need to be taught by disputa- 
tion what is meet. 

[3.7] When we make profession of our 
faith, we stand; when we acknowledge our 
| sins, or seek unto God for favour, we fall 
down: because the gesture of constancy be- 
cometh us best in the one, in the other the 
| behaviour of humility. Some parts of our 
liturgy consist in the reading of the word of 
God, and the proclaiming of his law, that 
the people may thereby learn what their 
duties are towards him}; some consist in 
words of praise and thanksgiving, whereby 
we acknowledge unto God what his bless- 
ings are towards us; some are such as albeit 
they serve to singular good purpose even 
when there is no communion administered, 
nevertheless being devised at the first for 
that purpose are at the table of the Lord 
for that cause also commonly read; some 
are uttered as from the people, some as with 
them unto God, some as from God unto 
them, all as before his sight whom we fear, 
and whose presence to offend with any the 
least unseemliness we would be surely as 
loth as they who most reprehend or deride 
that we do”. 

[3.] Now because the Gospels which 
are weekly read to all historically declare _ 
something which our Lord Jesus Christ 
himself either spake, did, or suffered, in his 
own person, it hath been the custom of 
Christian men then especially in token of 
the greater reverence to stand”, to utter 


70T. C. lib. i. p. 134. [105. See hereafter p. 
353.] 

τι 'T. C. lib. i. p. 203. [163.] 

72[1 Admon. p. 14.ed. 1617. ‘* Now the people 
‘sit, and now they stand up: when the old Tes- 
“ tament is read, or the lessons, they make no rey- 
erence, but when the Gospel cometh then they 
“all stand up, for why? they think that to be of 
“greatest authority, and are ignorant that the 
“ Seriptures came from one Spirit.” To which 
their marginal note is, “Standing at the Gospel 
“came from Anastasius the Pope, in anno 404.” 
But in the Avostolical Constitutions, which are 
quoted by S. Epipkanius, who died 403, we read, 
Ὅταν ἀναγινωσκόμενον ἡ τὸ εὐαγγέλιον, πάντες οἵ πρεσ- 
βύτεροι, καὶ οἱ διάκονοι, καὶ πᾶς οἱ λαὸς στηκέτωσαν μετὰ 


Ch. xxx. 4.] 


certain words of acclamation’, and at the 
name of Jesus to bow 7%. Which harmless 
ceremonies as there is no man constrained 
touse ; so we know no reason wherefore any 
man should yet imagine it an unsufferable 
evil. It sheweth a reverend regard to the 
Son of God above other messengers %, al- 
though speaking as from God also. And 
against infidels, Jews, Arians, who derogate 
from the honour of Jesus Christ, such cere- 
monies are most profitable “*. As for any er- 
roneous “ estimation “7 ” advancing the Son 
“above the Father and the Holy Ghost,” see- 
ing that the truth of his equality with them 
is a mystery so hard for the wits of mortal 
men io rise unto, of all heresies that which 
may give him superiority above them is 
least to be feared. 

[4.] But to let go this as a matter scarce 
worth the speaking of, whereas if fault be 
in these things any where justly found, law 
hath referred the whole disposition and re- 
dress thereof to the ordinary of the place: 
they which eleswhere complain that dis- 

grace and “ injury 15 is offered even to the 


πολλῆς ἡσυχίας ; Lib. il. c. 57: see Cotelerius in 
loc. The Decretal Epistle of Anastasius, which 
the admonitioners quote, is spurious. And were 
it genuine, it proves nothing against the antiquity 
of the practice which it recommends: being in fact 
an admonition that the clergy as well as others 
should stand “‘ venerabiliter curvi” when the Gos- 
pels are read, “and give attentive hearmg to the 
τὸ words of our Lord.” See Concil. ii. 1191. 

73[The Liturgy under the name of S. Chrysos- 
tom, of which the probable date is the fourth cen- 
tury, (Palmer, Orig. Lit. 1. 19.) directs that after 
the title of the Gospel has been given out, the peo- 
ple should respond, “ Glory to Thee, O Lord, Glo- 
“ry to Thee.” ] 

74 [By injunction, 1 Eliz. (ap. Collier, Eccl. Hist. 
t. ii. 433) “* The customary reverences in church- 
τε es were ordered to be continued. For instance, 
« where the name of Jesus was pronounced, all per- 
sons were to bow, or shew some other suitable 
“mark of respect.” Adm. ap. Wh. Def. 739. 
« When Jesus is named, then of goeth the cap, and 
* downe goeth the knee, wyth suche a scraping on 
“the grounde, that they cannot heare a good while 
“after, so that the word is hindered; but when 
“ other names of God are mentioned, they make 
“no curtesie at all, as though the names of God 
‘ were not equal ; or as though all reverence ought 
* to be given to the syllables.” ] 

75 Mark xii. 6. 

τὸ [Whitg. Def. 742. “One reason that moved 
* Christians in the beginning the rather to bow at 
“the name of Jesus than at any other name of 
“God, was because this name was most hated 
“and most contemned of the wicked Jews and 
“other persecutors of such as professed the name 
“ of Jesus.”] 

τι T. Ὁ. hb. iii. p. 215. [and i. 163.] 

78 T. C. lib. i. ». 74. [al. 54. ‘ Whatsoever ap- 
 parel it be, this commandment cannot be with- 
out some injury done to the minister. Forseeing 
“that the magistrate doth allow of him as of a 


τς wise, learned, and discreet man, and trusteth him | 


Vou. 1. 23 


Puritan Exceptions, why not answered in Detail 


358 


meanest parish minister, when the magis- 
trate appointeth him what to wear, and leav- 
eth not so small a matter as that to his own 
discretion, being presumed a man discreet 
and trusted with the care of the people’s 
souls, do think the gravest prelates in the 
land no competent judges to discern and 
appoint where it is fit for the minister to 
stand, or which way convenient to look 
praying”. From their ordinary therefore 
they appeal to themselves, finding great 
fault that we neither reform the thing 
against the which they have so long sithence 
given sentence, nor yet make answer unto 


, that they bring, which is that®? St. Luke 


declaring how Peter stood up “in the midst 
“ of the disciples,” did thereby deliver ©! an 


«‘ with the government of his people in matters be- 
«tween God and them, it were somewhat hard not 
“to trust him with the appointing of his own ap- 
κε parel.” 

79 T. C. lib. i. p. 134. [al. 105.“ If it be further 
“said that the book leaveth that to the discretion 


“see by experience ... that if it were lawful to 
“ commit such authority unto one man, yet that it 
“js not safe to do so.”’} lib. ii. 187. [ The sum of 
“his” (Whitgift’s) “defence is, that the Bishop 
“hath power to order it to the most edification ; 
“ wherein how unlawful it is that he alone should 
“have the order thereof, is before declared; and 
“how dangerous it is, let the practice in that point 
“be judge.”] 

80 Acts i. 15. 

811. C. lib. i. p. 134. [105. ““ There is a third 
“fault, which hkewise appeareth almost in the 
“« whole body of this service and liturgy of England ; 
“and that is that the profit which might have 
** come by it unto the people is not reaped : where- 
“of the cause is, for that he which readeth is in 
“some places not heard and in the most places 
“ not understanded of the people, through the dis- 
“tance of place between the people and the minis- 
“ter, so that a great part of the people cannot of 
“ knowledge tell whether he hath cursed them or 
τς blessed them, whether he hath read in Latin or 
“in English ; all the which nseth upon the words 
“ of the book of service, which are that the minis- 
“ter should stand ‘in the accustomed place.’ 
“For thereupon the minister in saying morning 
“and evening prayer sitteth in the chancel with 
“his back to the people, as though he had some 
“secret talk with God, which the people might 
“not hear. And hereupon it is likewise, that af- 
“ter morning prayer, for saying another number 
“of prayers he climbeth up to the further end of 
τε the chancel, and runneth as far from the people as 
“the wall will let him, as though there were some 
“ yariance between the people and the minister, or 
“as though he were afraid of some infection of 
“plague. And indeed it reneweth the memory of 
“the Levitical priesthood, which did withdraw 
‘ himself from the people into the place called the 
holiest place, where he talked with God, and of- 
“fered for the sins of the people. 

“Ὁ Likewise for marriage he cometh back again 


354 


“ unchangeable” rule, that “ whatsoever” is 
done in the church “ought to be done” in 
the midst of the church 82, and therefore not 
baptism to be administered in one place, 
marriage solemnized in another, the supper 
of the Lord received in a third, in a fourth 
sermons, ina fifth prayers to be made; that 
the custom which we use is Levitical, ab- 
surd, and such as hindereth the understand- 
ing of the people ; that if it be meet for the 
minister at some time to look towards the 
people, if the body of the church be a fit 
place for some part of divine service, it must 
needs follow that whensoever his face is 
turned any other way, or any thing done 
any other where, it hath absurdity. “ All 
“these reasons §%” they say have been 
brought, and were hitherto never answered ; 
besides a number of merriments and jests 
unanswered likewise, wherewith they have 
pleasantly moved much laughter at our 
manner of serving God. Such is their evil 
hap to play upon dull spirited men. We 
are still persuaded that a bare denial is an- 
swer sufficient to things which mere fancy 
objecteth; and that the best apology to 
words of scorn and petulancy is Isaac’s apo- 
logy to his brother Ishmael, the apology 
which patience and silence maketh. Our 
answer therefore to their reasons is no; to 
their scoffs nothing. 


“into the body of the church, and for baptism un- 
“to the church door; what comeliness, what de- 
“*cency, what edifying is this? Decency, I say, 
“<i running and trudging from place to place: 
* edifying, in standing in that place, and after that 
““sort, where he can worst be heard and under- 
“ standed. St. Luke sheweth that in the primi- 
“tive Church both the prayers and preachings, 
“and the whole exercise of religion, was done oth- 
“erwise. For he sheweth how St. Peter sitting 
‘amongst the rest to the end he might be the bet- 
“ter heard rose, and not that only, but that he 
“stood in the midst of the people, that his voice 
“might as much as might be come indifferently to 
“all their ears, and so standing both prayed and 
“preachec. Now if it be said, for the chapters 
“and litany there is commandment given, that 
‘they should be read in the body of the church: 
“indeed it is true, and thereof is easily perceived 
“this disorder, which is in saying the rest of the 
“‘ prayers partly in the hither end and partly in the 
“ further end of the chancel. For seeing that those 
“are read in the body of the church, that the peo- 
‘ple may both hear and understand what is read ; 
‘“‘ what should be the cause why the rest should be 
“yead farther off? unless it be that either those 
“things are not to be heard of them, or at the 
“Jeast not so necessary for them to be heard as the 
“ other; which are recited in the body or midst of 
“the church.”] 

82 Lib. iii. p. 187. [T.C. iii. 187. “The place 
“ of St. Luke” (Acts t. 15.) “is an unchangeable 
“rule to teach, that all that which is done in the 
“church ought to be done where it may be best 
“ heard.”] 

88 [Τ΄. C. ii. 186. “To all these reasons he an- 
“ swereth nothing worth the naming.”] 


Reading Prayers, though easy, requires mature Thought. 


[Book V. 


XXXII. When they object that our 
Book requireth nothing to be done which a 
child may not do as “ lawfully, 
“and as well as that man 
“ wherewith the book content- 
“ eth itself ®*,” is it their mean- 
ing that the service of God ought to bea 
matter of great difficulty, a labour which 
requireth great learning and deep skill, or 
else that the book containing it should 
teach what men are fit to attend upon it, 
and forbid either men unlearned or children 
to be admitted thereunto? In setting down 
the form of common prayer, there was no 
need that the book should mention either 
the learning of a fit, or the unfitness of an 
ignorant minister, more than that he which 
describeth the manner how to pitch a field 
should speak of moderation and sobriety in 
diet. 

[2.] And concerning the duty itself, al- 
though the hardness thereof be not such as 
needeth much art, yet surely they seem to 
be very far carried besides themselves to 
whom the*dignity of public prayer doth 
not discover somewhat more fitness in 
men of gravity and ripe discretion than in 
“children of ten years of age,” for the 
decent discharge and performance of that 
office. It cannot be that they who speak 
thus should thus judge. At the board and 
in private it very well becometh children’s 
innocency to pray, and their elders to say 
Amen. Which being a part of their virtu- 
ous education, serveth greatly both to nour- 
ish in them the fear of God, and to put us 
in continual remembrance of that powerful 
grace which openeth the mouths of infants 
to sound his praise. But public prayer, the 
service of God in the solemn assembly of 
saints, is a work though easy yet withal so 
weighty and of such respect, that the great 
84T.C. lib. i. p. 133. [104.] et lib. iii, p. 184. 
* Another fiult in the whole service or liturgy of 
“ England is, for that it maintaineth an unpreach- 
“Ing ministry, in requiring nothing to be done by 
“the minister which a child of ten years old can- 
“not do as well and as lawfully as that man 
“wherewith the book contenteth itself.” [and 
Leamed Discourse, ap. Bridges, p. 521. “ While 
‘the whole office of a pastor shall be thought to 
“consist in reading only a prescript number of 
“psalms and chapters of the Scriptures, with oth- 
“er appointed forms of prayer, and that he may 
“be allowed a sufficient pastor which doth the 
“things which a child of ten years old may do as 
“ well as he: so long shall we never lack unlearn- 
“ed pastors.” Whitg. Def. 482. ‘ You might as 
“well say that because a child of ten years old 
“can read the Bible translated into English, there- 
“fore the Bible translated into English maintain- 
“ eth an unpreaching ministry.” 

85 [2d Adm. 46, 47. ed. 1617. “If to read the 
“ Scriptures, the homilies, and the course of our 
“Book of Common Prayers were enough, - - . then 
Ὃ Σ wae ten years old may do the minister’s of- 
εἰ δ 6." 


Easiness of 
praying after 
our form. 


Ch. xxxii. 1, 2.] Easiness of Reading, no Plea for Clerical Ignorance. 


facility thereof is but a slender argument 
to prove it may be as well and as lawfully 
committed to children as to men of years, 
howsoever their ability of learning be but 
only to do that in decent order wherewith | 
the book contenteth itself. i 
[3.1 The book requireth but orderly read- 
ing. As in truth what should any prescript 
form of prayer framed to the minister’s hand 
require, but only so to be read as behoveth ? 
e know that there are in the world cer- 
tain voluntary overseers of all books, whose | 
censure in this respect would fall as sharp 
on us as it hath done on many others, if 
delivering but a form of prayer, we should 
either express or include anything, more 
than doth properly concern prayer. The | 
minister’s greatness or meanness of knowl- | 
edge to do other things, his aptness or in- 
sufficiency otherwise than by reading to in- 
struct the flock, standeth in this place asa 
stranger with whom our form of common | 
prayer hath nothing to do. 
[4.] Wherein their exception against | 
easiness, as if that did nourish ignorance, 
59 altogether of a needless jealousy. 
have often heard it inquired of by many, 
how it might be brought to pass that the | 
Church should every where have able 
preachers to instruct the people; what im- | 
pediments there are to hinder it, and which 
were the speediest way to remove them. 
In which consultations the multitude of par- 
ishes, the paucity of schools, the manifold 
discouragements which are offered unto 
men’s inclinations that way, the penury 
of the ecclesiastical estate, the irrecovera- 
ble loss of so many livings of principal va- 
lue clean taken away from the Church long | 
sithence by being appropriated, the daily | 
bruises that spiritual promotions use to take 
by often falling **, the want of somewhat in 
certain statutes which concern the state of 
the Church, the too great facility of many 
bishops, the stony hardness of too many 
trons’ hearts not touched with any feel- 
ing in this case: such things oftentimes 
are debated, and much thought upon by 
them that enter into any discourse concern- 
ing any defect of knowledge in the clergy. 
But whosoever be found guilty, the com- 
munion book hath surely deserved least to 
be called in question for this fault. If all 
the clergy were as learned as themselves 
are that most complain of ignorance in oth- 
ers, yet our book of prayer might remain 
the same; and remaining the same it is, I 
see not how it can be a let unto any man’s 


86 (Christian Letter, 37. ‘ What be the bruises 
“and falls that spiritual promotions ordained by 
“Christ do or can take?” Hooker MS. note. 
*O witte !” Fuller, C. H. b. ix. p.98. “ Many a 
® bishopric so bruised itself when it fell vacant, 
“that it lost some land before a new Bishop was 
_ settled therein ; where the elects contracted with 
“ the promoters on unworthy conditions.”} 


355 


skill in preaching. Which thing we ac- 
knowledge to be God’s good gift, howbeit 
no such necessary element that every act 
of religion should be thought imperfect and 
lame wherein there is not somewhat exact- 
ed that none can discharge but an able 
preacher. 

XXXII. Two faults there are which our 
Lord and Saviour himself especially re- 
proved in prayer: the one 
when ostentation did cause it 
to be open; the other when 
superstition made it long*’, As there- 
fore prayers the one way are faulty, not 
whensoever they be openly made, but when 
hypocrisy is the cause of open praying: so 
the length of prayer is likewise a fault, 
howbeit not simply, but where error and 
superstition causeth more than convenient 
repetition or continuation of speech to be 
used. “It is not, as some do imagine,” 
saith St. Augustine, “that long praying is 
“that fault of much speaking in prayer 
“which our Saviour did reprove ; for then 
“would not he himself in prayer have con- 
“tinued whole nights 58.” “ Use in prayer 
“no vain superfluity of words as the hea- 
“thens do, for they imagine that their much 
“ speaking will cause them to be heard 5%”, 
whereas in truth the thing which God doth 
regard is how virtuous their minds are, and 
not how copious their tongues in prayer ; 
how well they think, and not how long they 
talk who come to present their supplica- 
tions before him. 

[2.] Notwithstanding forasmuch as in 
public prayer we are not only to consider 
what is needful in respect of God, but 
there is also in men that which we must 
regard ; we somewhat the rather incline to 
leneth, lest over-quick dispatch of a duty 
so important should give the world occa- 
sion to deem that the thing itself is but little 
accounted of, wherein but little time is be- 
stowed. Length thereof is a thing which 
the gravity and weight of such actions doth 
require. 


The length of 
our service. 


87 T. C. lib. 1. p. 133. [104. “ The liturgy of 
“ England appointeth a number of psalms 
“and other prayers and chapters to be read, 
‘‘which may occupy the time which is to be 
“ spent in preaching : wherein notwithstanding it 
“ ought to have been more wary, considering that 
“the Devil under this colour of long prayer did 
“ thus in the kingdom of Antichrist banish preach- 
“1ηρ.᾽ et lib. ui. p. 184. 

88 August. Ep. 121. [130. & 19. tom. i. 389. 
“ Neque enim, ut quidam putant, hoc est orare in 
 multiloquio, si diutius oretur. Aliud est sermo 
“multus, aliud diuturnus affectus. Nam et de 
“ipso Domino seniptum est quod pernoctaverit in 
*orando, et quod prolixius oraverit: ubi quid 
 aliud quam nobis prebebat exemplum, in tempo- 
“« re precator upportunus, cum Patre exauditor eter- 
“ nus 7 Luke vi. 12. 

89 [Matt. vi. 7.] 


356 


Besides, this benefit also it hath, that 
they whom earnest lets and impediments 
do often hinder from being partakers of the 
whole, have yet through the length of di- 
vine service opportunity left them at the 
least for access unto some reasonable part 
thereof. 

Again it should be considered, how doth 
it come to pass that we are so long. For 
if that very service of God in the Jewish 
synagogues, which our Lord did approve 
and sanctify with the presence of his own 
person, had so large portions of the Law 
and the Prophets together with so many 
prayers and psalms read day by day as 
equal in a manner the length of ours, and 
yet in that respect was never thought to 
deserve blame, is it now an offence that the 
like measure of time is bestowed in the like 
manner? Peradventure the Church hath 
not now the leisure which it had then, or 
else those things whereupon so much time 
was then well spent, have sithence that lost 
their dignity and worth. If the reading of 
the Law, the Prophets, and Psalms, be a 
part of the service of God as needful under 
Christ as before, and the adding of the New 
Testament as profitable as the ordaining 
of the Old to be read ; if therewith instead 
of Jewish prayers it be also for the good of 
the Church to annex that variety which the 
Apostle doth commend, seeing that the 
time which we spend is no more than the 
orderly performance of these things neces- 
sarily requireth, why are we thought to ex- 
ceed in length? ‘Words be they never so 
few are too many when they benefit not the 
hearer. But he which speaketh no more 
than edifieth is undeservedly reprehended 
for much speaking. 

[3.1 That as “the Devil under colour of 
“long prayer drave preaching out of the 
“Church” heretofore, so we “ in appointing 
“so long time of prayers and reading, 
“whereby the less can be spent in preach- 
“ing, maintain an unpreaching ministry °!,” 
is neither advisedly nor truly spoken. They 
reprove long prayer, and yet acknowledge 
it to be in itself a thing commendable. For 
so it must needs be, if the Devil have used 
it as “a colour” to hide his malicious prac- 
tices*, When malice would work that 


901 Tim. ii. 1. 

9 'T. C. lib. ii. p. 184. [and i. 104. al. 133.] 

%2'The same kind of argument is used by St. 
Augustine to Deogratias, Opp. t. ii. 279. “ 'Tem- 
“plum, sacerdotium, sacrificium, et alia quecun- 
“ que ad hee pertinentia, nisi uni vero Deo deberi 
*nossent Dii falsi, hoc est demones, qui sunt 
“ prevaricatores angcli, nunquam hee sibi a cul- 
* toribus suis, quos decipiunt, expetissent.” And 
by Tertullian, ad Uxor. i. 7.“ Sacerdotium vidu- 
“jtatis et celebratum est apud Nationes pro dia- 
* boli scilicet e2emulatione. Regem seculi, Ponti- 
© ficem Maximum, rursus nubere nefas est. Quan- 
“tum Deo sanctitas placet, cum illam etiam in- 


Time spent in our Service not a Burthen. 


[Boox V. 


which is evil, and in working avoid the 
suspicion of any evil intent, the colour 
wherewith it overcasteth itself is always a 
fair and plausible pretence of seeking to 
further that which is good. So that if we 
both retain that good which Satan hath 
pretended to seek, and avoid the evil which 
his purpose was to effect, have we not bet- 
ter prevented his malice than if as he hath 
under colour of long prayer driven preach- 
ing out of the Church, so we should take 
the quarrel of sermons in hand and revenge 
their cause by requital, thrusting prayer in 
a manner out of doors under colour of long 
preaching ? 

In case our prayers being made at their 
full length did necessarily enforce sermons 
to be the shorter, yet neither were this to 
uphold and maintain an “unpreaching min- 
“istry,” unless we will say that those ancient 
Fathers, Chrysostom, Augustine, Leo, and 
the rest, whose homilies in that considera- 
tion were shorter for the most part than our 
sermons are, did then not preach when 
their speeches were not long. The neces- 
sity of shortness causeth men to cut off im- 
pertinent discourses, and to comprise much 
matter in few words. But neither doth it 
maintain inability, nor at all prevent oppor- 
tunity of preaching, as long as a compe- 
tent time is granted for that purpose. 

[4.] “An hour and a half” is, they say, 
in reformed churches “ ordinarily” thought 
reasonable “for their whole liturgy or ser- 
“vice 38) Do we then continue as Ezra 
did 54 in reading the Law from morning till 
midday ? or as the Apostle St. Paul did in 
prayer and preaching ®, till men through 
weariness be taken up dead at our feet 2 — 
The huge length whereof they make such 
complaint is but this, that if our whole form 
of prayer be read, and besides an hour al- 
lowed for a sermon, we spend ordinarily in 
both more time than they do by half an 
hour ®’. Which half-hour being such a 


“jmicus aftectat! non utique ut alicujus boni 
“ affinis, sed ut Dei Domini placita cum contu- 
“ melia affectans.”] 

93 [Τ᾿ C. 1. 185. “ There is to be considered 
“ the common infirmity ; whereby, through such 
“continuance, the powers of the mind standing 
“so long bent are dulled, and often also a most 
“ dangerous loathsomeness occasioned. Against 
‘which our Church (as others have done) should 
“ by a godly policy have provided, where for this 
“cause the whole liturgy or service is not ordina- 
‘nly above an hour and a half.’] 

54 Neh. viii. 3. 

86. Acts, xx, 9. 

9 So Whitgift, Def. 482. «Τῆς longest time 
“af there be no communion) is not more than an 
“hour.” And Bridges Def. of Gov. p. 625. “ All 
“the forms of prayer that are prescribed in any 
“part of our ordinary divine service may be so- 
“hberly and with decent pauses uttered forth, 
“ either for the ministers or for the people’s part, πὶ 
“ the space of little more than one hour, yea, the 


Ch, xxxiv. 1,2.] Ejaculatory Prayers: derided by the Puritans. 


matter as the “age of some and the infirm- 
“ity of other some are not able to bear °7 ;” 
if we have any sens2 of the “common imbe- 
Εν if any care to preserve men’s wits 
from being broken with the very “ bent of 
“so long attention,” if any love or desire to 
provide that things most holy be not with 
“hazard” of men’s souls abhorred and 
“loathed,” this half-hour’s tediousness must 
be remedied, and that only by cutting off 
the greatest part of our common prayer. 
For no other remedy will serve to bap 50 
dangerous an inconvenience. 

XXXII. The brethren in Egypt (saith 
St. Augustine, epist. 121 38.) are reported to 
have many prayers, but every 
of them very short, as if they 
were darts thrown out with a 
kind of sudden quickness, lest 
that vigilant and erect atten- 
tion of mind, which in prayer 


Instead of such 

prayers as the 
rimitive 
hurches have 

used, and 

those that be 

reformed now 

use ; we have 

(they say) “ di- 

“vers short 

* cuts or 

* shreddings, 

“ rather wish- 

“es than 

“ prayers.” 


tinuance, if their prayers were 
few and long. But that which 
St. Augustine doth allow they 
condemn. Those prayers 


“ lessons, and all the rest of the divine service, 
“ within one hour and ἃ half, even where the ser- 
“ vice is longest in saying, though also much and 
* solemn singing do protract it.” These passages 
seem to indicate, that the services of Morning 
Prayer, the Litany, and the Communion were 
united in Queen Elizabeth’s time according to 
the present practice. The final rubric in the 
first Prayer Book of K. Edward is, “ If there be a 
* sermon, or for other great cause, the curate by 
‘his discretion may leave out the Letanie, Gloria 
“in Excelsis, the Crede, the Homely, and thexhor- 
“tation to the Communion.” Archbishop Grin- 
dal directs “ the minister not to pause or stay be- 
“tween the Morning Prayer, Litany and Com- 
“munion, but to continue and say the Morning 
“Prayer, Litany and Communion, or the service 
“appointed to be said when there was no com- 
“munion, together without any intermission : to 
* the intent the people might continue together in 
“prayer and hearing the word of God, and not 
* depart out of the Church during all the time of 
“the whole divine Service.” Injunctions to the 
Province of York, 1571, in Strype, Grind. 249.] 

m[T. C. ui. 184. “He asketh” (Def. 482. 
“ whether we can spend an hour better, than in 
“ praying, and hearing the Scripture read. Where- 
“unto I answer, that if with that hour he allow 
“another for the sermon, the time will be longer 
“than the age of some and infirmities of other 
“some can ordinarily well bear : whereunto also 
“if another hour at the least be added for the cel- 
‘*‘ebration of the holy communion, he may sce 
“that either the preaching must be abridged, or 
* not so due regard had of men’s infirmities.” ] 

88 [A]. 130. §. 20. t. ii. p. 389. ““ Dicuntur fratres 
“in AEgypto crebras quidem habere orationes, sed 
“eas tamen brevissimas, et raptim quodammodo 
*jaculatas, ne illa vigilanter erecta, que oranti 
“plurmum necessaria est per productiores moras 
“ evanescat atque hebetetur intentio.”} 


357 


whereunto devout minds have added a 
piercing kind of brevity, as well in that 
respect which we have already mentioned, 
as also thereby the better to express that 
quick and speedy expedition, wherewith 
ardent affections, the very wings of prayer, 
are delighted to present our suits in heaven, 
even sooner than our tongues can devise 
to utter them, they in their mood of contra- 
diction spare not openly to deride, and that 
with so base terms as do very ill beseem 
men of their gravity®®. Such speeches are 
scandalous, they savour not of God in him 
that useth them, and unto virtuously dis- 
posed minds they are grievous corrosives. 
Our case were miserable, if that wherewith 
we most endeavour to please God were in 
his sight so vile and despicable as men’s 
disdainful speech would make it. 

XXXIV. Again, forasmuch as effectual 


prayer is joined with a vehement intention 


is very necessary, should be| of the inferior powers of the Lessons inter- 
wasted or dulled through con-} soul, which cannot therein long mingled with 


continue without pain, it hath °™% Preyer: 
been therefore thought good so by turns to 
interpose still somewhat for the higher part 
of the mind, the understanding, to work 
upon, that both being kept in continual ex- 
ercise with variety, neither might feel any 
great weariness, and yet each bea spur to 
other. For prayer kindleth our desire to 
behold God by speculation ; and the mind 
delighted with that contemplative sight of 
God, taketh every where new inflamma- 
tions to pray, the riches of the mysteries of 
heavenly wisdom continually stirring up in 
us correspondent desires towards them. So 
that he which prayeth in due sort is there- 
by made the more attentive to hear, and he 
which heareth the more earnest to pray, 
for the time which we bestow as well in the 
one as the other. 

[3.1 But for what cause soever we do it, 
this intermingling of lessons with prayers 
is! in their taste a thing as unsavoury, and 


9T.C. lib. 1. 138. [al. 108. “Concerning the 
‘form there is also to be misliked: a great cause 
“whereof is the following of the form used in 
“ popery ; against which I have before spoken. 
« For whilst that service was set in many points 
“asa pattern of this, it cometh to pass, that in- 
‘stead of such prayers as the primitive churches 
“ have used, and those that be reformed now use, 
‘we have divers short cuts and_ shreddings, 
“ which may be better called wishes than prayers.” 
Whitg. Def. 499. marg. “These are unseemly 
“ terms for godly prayers be they never so short.” 
And 500. “ Will you still more and more utter 
“ your contempt against God, against His Church, 
“against a most pure and godly kind of public 
“ prayer and service, and that with such unreve- 
“rent speeches? But I omit them: itis enough 
“to have noted them in the margent, for they are 
τε confutation to themselves.”] And ['T. C.] lib. iii. 
210, 211. 

1« We have no such forms in the Scripture as 
“that we should pray in two or three lines, and 


358 


as unseemly in their sight, as if the like 
should be done in suits and supplications 
before some mighty prince of the world. 
Our speech to worldly superiors we frame 
in such sort as serveth best to inform and 
persuade the minds of them, who otherwise 
neither could nor would greatly regard our 
necessities: whereas, because we know 
that God is_ indeed a King, but a great 
king, who understandeth all things before- 
hand, which no other king besides doth, a 
king which needeth not to be informed 
what we lack, a king readier to grant than 
we to make our requests; therefore in 
prayer we do not so much respect what 
precepts art delivereth touching the method 
of persuasive utterance in the presence of 
great men, as what doth most avail to our 
own edification in piety and godly zeal. If 
they on the contrary side do think that the 
same rules of decency which serve for 
things done unto terrene powers should 
universally decide what is fit in the service 
of God; if it be their meaning to hold it for 
a maxim, that the Church must deliver her 
public supplications unto God in no other 
form of speech than such as were decent, if 
suit should be made to the great Turk, or 
some other monarch, let them apply their 
own rule unto their own form of common 
prayer. Suppose that the people of a 
whole town with some chosen man before 
them did continually twice or thrice in a 
week resort to their king, and every time 
they come first acknowledge themselves 
guilty of rebellions and treasons, then sing 
a song, after that explain some statute of 
the land to the standers-by, and therein 
spend at the least an hour, this done, turn 
themselves again to the king, and for every 
sort of his subjects crave somewhat of him, 
at the length sing him another song, and so 
take their leave. Might not the king well 
think that either they knew not what they 
would have, or else that they were distract- 
ed in mind, or some other such like cause 
of the disorder of their supplication? This 


ee eee 
“ then after having read awhile some other thing, 
“ come and pray as much more, and so the twen- 
“ tieth or thirtieth time, with pauses between. If 
“ a man should come to a prince, and having very 
κε many things to demand, after he had demanded 
“one thing, would stay a long time, and then de- 
“ mand another, and so the third: the prince 
‘* might well think that either he came to ask be- 
“ fore he knew what he had need of, or that he 
“ had forgotten some piece of his suit, or that he 
“ was distracted in his understanding, or some 
“* other such like cause of the disorder of his sup- 
“ plication.” T.C. lib. i. p. 138.[al. 108. Whitgift 
replies, Def. 500, “ As much difference as there is 
“ betwixt man and God, so far is this similitude 
“ of yours from proving your purpose: except you 
‘* will admit the like similitude used by Papists, to 
“ prove praying to Saints.”] ‘* This kind of rea- 
* son the Prophet in the matter of sacrifices doth 
“use.” TT. Ὁ, lib. iii. p. 210. 


Malachi i. 8, 14, irreievant to our divine Service. 


[Boox V. 


form of suing unto kings were absurd. 
This form of praying unto God they allow. 

[3.1 When God was served with legal 
sacrifices, such was the miserable and 
wretched disposition of some men’s minds, 
that the best of every thing they had being 
culled out for themselves, if there were in 
their Mocks any poor starved or diseased 
thing not worth the keeping, they thought 
it good enough for the altar of God, pre- 
tending (as wise hypocrites do when they 
rob God to enrich themselves) that the fat- 
ness of calves doth benefit him nothing ; to 
us the best things are most profitable, to 
him all as one if the mind of the offerer be 
good, which is the only thing he respecteth. 
In reproof of which their devout fraud, the 
Prophet Malachi allegeth that gifts are of- 
fered unto God not as supplies of his 
want indeed 2, but yet as testimonies of that 
affection wherewith we acknowledge and 
honour his greatness. For which cause, 
sith the greater they are whom we honour, 
the more regard we have to the quality and 
choice of those presents which we bring 
them for honour’s sake, it must needs follow 
that if we dare not disgrace our worldly 
superiors with offering unto them such re- 
fuse as we bring unto God himself, we shew 
plainly that our acknowledgment of his 
greatness is but feigned, in heart we fear 
him not so much as we dread them. “If 
“ye offer the blind for sacrifice it is not 
“ evil3. Offer it now unto thy prince. Will 
“he be content, or accept thy person ? 
“saith the Lord of hosts. Cursed be the 
“deceiver which hath in his flock a male, 
“and having made a vow sacrificeth unto 
“the Lord a corrupt thing. For I ama 
“oreat king, saith the Lord of hosts.” 
Should we hereupon frame a rule that what 
form of speech or behaviour soever is fit for 
suitors in a prince’s court, the same and no 
other beseemeth us in our prayers to Al- 
mighty God ? 

XXXV. But in vain we labour to per- 
suade them that any thing can take away 
the tediousness of prayer, ex- 
cept it be brought to the 
very same both measure and 
form which themselves assign. 
Whatsoever therefore our lit- 
urgy hath more than theirs, 


The numberof 
our prayers for 
earthly things, 
and our oft re- 
hearsing of 

the Lord’s 
Prayer. 


2 Μέρη τιμῆς τὰ δῶρα, τὰ παρ᾽ ἑκάστοις τίμια. Kai 
γὰρ τὸ δωρόν ἐστι κτήματος δύσις καὶ τιμῆς σημεῖον. 
Acé καὶ οἱ φιλοχρήματοι καὶ οἱ φιλότιμοι ἐφίενται αὐτῶν. 
᾿Αμφοτέροις γὰρ ἔχει. ὧν δέονται. Kai γὰρ κτῆμά ἔστιν 
od ἐφίενται of φιλοχρήματοι, καὶ τιμὴν ἔχει οὗ vl φιλότι- 
μοι. Arist. Rhet. lib. i. cap. 5. 

3 Mal. i. 8, 14. [This quotation has been alter- 
ed in most editions, to suit the version in K. 
James’s Bible, thus: “Is it not evil?” In the 
Geneva version, which Hooker generally followed, 
the sentence is not read interrogatively, but as an 
affirmation, put into the mouth of those whom the 
Prophet is reproving. So also in the Bishop's 


Ch. xxxv. 2.] 


under one devised pretence or other they 
cut it off. We have of prayers for earthly 
things in their opinion too great a number 4; 
at to rehearse the Lord’s Prayer in so 
small a time is as they think a loss of time 5; 
the people’s praying after the minister 
they say both wasteth time, and also maketh 
an unpleasant sound; the Psalms they 
would not have to be made (as they are) a 
part of our common prayer, nor to be sung 
or said by turns, nor such music to be used 
with them; those evangelical hymns they 
allow not to stand in our liturgy; the Lita- 
ny, the Creed of Athanasius ®, the sentence 
of glory wherewith we use to conclude 
oa these things they cancel, as having 

een instituted in regard of occasions pecu- 
liar to the times of old, and as being there- 
fore now superfluous. 

[2.] Touching prayers for things earthly, 
we ought not to think that the Church 
hath set down so many of them without 
cause. They peradventure, which find 
this fault, are of the same affection with 
Solomon, so that if God should offer to 
grant them whatsoever they ask, they would 
neither crave riches, nor length of days 7, 
nor yet victory over their enemies, but only 
an understanding heart; for which cause 
themselves having eagles’ wings, are of- 
fended to see others fly so near the ground. 
But the tender kindness of the Church of 
God it very well beseemeth to help the 


Bible : “ When ye bryng the blynde for sacrifice, 
“you saye,] It is not evyl: and when ye bring 
“ the lame and sicke, [you saye,] It is not evyl.” 
The error in the copies of Hooker occurs as early 
as the edition of 1632.] 

4T.C. lib. i. p. 136. [107.] “ I can make no 
“geometrical and exact measure, but verily I be- 
“lieve there shall be found more than a third part 
“of the prayers, which are not psalms and texts 
“of Seripture, spent in praying for and praying 
“against the commodities and incommodities of 
“this life, which is contrary to all the arguments 
“or contents of the prayers of the Church set 
* down in the Scripture, and especially of our Sa- 
* viour Christ’s prayer, by which ours ought to be 
“ directed.” 

5 T. C.-lib. i. p. 219. [176.] “ What a reason is 
‘this, we must repeat the Lord’s Prayer often- 
“times, therefore oftentimes in half an hour, and 
Our Saviour 
“Christ doth not there give a prescript form of 
“ prayer whereunto he bindeth us : but giveth us 
“a rule and square to frame all our prayers by. 
“1 know it is necessary to pray, and pray often. 
* T know also that in a few words it is impossible 
“for any man to frame so pithy a prayer and I 
* confess that the Church doth well in concluding 
“their prayers with the Lord’s Prayer: but I 
* stand upon this, that there is no necessity laid 
“upon us to use these very words and no more.” 

6[2 Adm. 57. “ 1 would know what there is in 
“ Athanasius's Creed, that that must be upon 
“high days, (as they term them) rather than the 
* Apostles’ Creed.”} 

τ] Kings iii. 11.] 


Puritan Ways of shortening the Liturgy. 


359 


weaker sort, which are by so great odds 
more in number, although some few of the 
perfecter and stronger may be therewith 
for a time displeased. 

Ignorant we are not, that of such as re- 
sorted to our Saviour Christ being present 
on earth, there came not any unto him with 
better success for the benefit of their souls’ 
everlasting happiness, than they whose 
bodily necessities gave them the first occa- 
sion to seek relief} where they saw willing- 
ness and ability of doing every way good 
unto all. 

The graces of the Spirit are much more 
precious than worldly benefits; our ghostly 
evils of greater importance than any harm 
which the body feeleth. Therefore our de- 
sires to heavenward should both in meas- 
ure and number no less exceed than their 
glorious object doth every way excel in 
value. These things are true and plain in 
the eye of a perfect judgment. But yet it 
must be withal considered, that the great- 
est part of the world are they which be far- 
thestfrom perfection. Such being better able 
by sense to discern the wants of this present 
life, than by spiritual capacity to apprehend 
things above sense, which tend to their 
happiness in the world to come, are in that 
respect the more apt to apply their minds 
even with hearty affection and zeal at the 
least unto those branches of public prayer, 
wherein their own particular is moved. And 
by this mean there stealeth upon them a dou- 
ble benefit: first because that good affection, 
which things of smaller account have once 
set on work, is by so much the more easily 
raised higher ; and secondly in that the very 
custom of seeking so particular aid and re- 
lief at the hands of God, doth by a secret 
contradiction withdraw them from endeav- 
ouring to help themselves by those wicked 
shifts which they know can never have his 
allowance, whose assistance their prayer 
seeketh. These multiplied petitions of 
worldly things in prayer have therefore, 
besides their direct use, a service, whereby 
the Church un@erhand, through a kind of 
heavenly fraud, taketh therewith the souls 
of men as with certain baits ὅ, 


8 [Chr. Letter, p. 36. “ Did you see in the moun- 
“tame of God the patterne of that heavenlie 
“ fraude which you say is to catch men by multi- 
“plied petitions of worldlie things ?” 

Hooker, MS. note. ‘* What is it which displeas- 
“eth you in this speech? Why not the fraud of 
“man to catch men by multiplied petitions, as 
* well as the fraud of God to catch them by mul- 
“tiplied promises of wordly things? I cannot 
“think you are so dull that the use of the word 
« fraud in that sort should offend your taste. If 
“the matter be that you mislike, let men guesse 
“ what an unfained favourer you are of the exer- 
*« cise of religion now authorised, when you make 
“so speciall exception against our publique 
‘ prayers.”] 


360 


If then their calculation be true (for so 
they reckon) that a full third of our prayers 
be allotted unto earthly benefits, for which 
our Saviour inhis platform hath appointed 
but one petition amongst seven, the differ- 
ence is without any great disagreement; 
we respecting what men are, and doing 
that which is meet in regard of the common 
imperfection; our Lord contrariwise pro- 
posing the most absolute proportion that 
can bein men’s desires, the very highest 
mark whereat we are able to aim. 

[3.] For which cause also our custom is 
both to place it in the front of our prayers 
asa guide*, and to add it in the end of 
some principal limbs or parts as a comple- 
ment which fully perfecteth whatsoever may 
be defective in the rest. Twice we rehearse 
it ordinarily, and oftener as occasion requir- 
eth more solemnity or length in the form of 
divine service; not mistrusting, till these 
new curiosities sprang up, that ever any 
man would think our labour herein misspent, 
the time wastefully consumed, and the office 
itself made worse by so repeating that 
which otherwise would more hardly be made 
familiar to the simpler sort; for the good of 
whose souls there is not in Christian reli- 
gion any thing of like continual use and 
force throughout every hour and moment 
of their whole lives. 

I mean not only because prayer, but be- 
cause this very prayer, is of such efficacy 
and necessity. For that our Saviour did 
but set mena bare example how to contrive 
or devise prayers of their own, and no 
way bind them to use this, is no doubt an 
error. John the Baptist’s disciples which 
had been always brought up in the bosom 
of God’s Church from the time of their first 
infancy till they came to the school of John, 
were not so brutish that they could be igno- 
rant how to call upon the name of God; 
but of their master they had received aform 
of prayer amongst themselves, which form 
none did use saving his disciples, so that by 
itas by a mark ofspecial difference they were 
known from others. And of this the Apos- 
tles having taken notice, they request that 
as John had taught his, so Christ would 
likewise teach them to pray !°. 

Tertullian and St. Augustine ! do for that 
cause term it Orationem legitimam, the 
Prayer which Christ’s own law hath tied 
his Church to use in the same prescript form 
of words wherewith he himself did deliver 
it; and therefore what part of the world so- 


8 Tertull. de Orat. [e. 9.1 “ Praemissa legitima 
“et ordinaria oratione quasi fundamento, acci 
“« dentium jus est desideriorum, jusest superstruendi 
“ extrinsecus petitiones.” 

10 Luke xi. 1. 

11 (Enarr. in Psalm. 142. t. iv. p. 1599, ““ Ipsis 
“(Apostolis) data est regula postulandi a Jurispe- 
“rito celesti. “ Sic orate,’ inquit.”] 


Iteration of the Lord’s Prayer: Primitive Usage. 


[Boox V. 


ever we fall into, if Christian religion have 
been there received, the ordinary use of 
this very prayer hath with equal continu- 
ance accompanied the same as one of the 
principal and most material duties of honour 
done to Jesus Christ. “Seeing that we 
“have” (saith St. Cyprian) “an Advocate 
“ with the Father for our sins, when we that 
“have sinned come to seek for pardon, let 
“us allege unto God the words which our 
“ Advocate hath taught. For sith his pro- 
“mise is our plain warrant, that.in his name 
“what we ask we shall receive, must we 
‘not needs much the rather obtain that for 
“which we sue if not only his name do 
“countenance but also his speech present 
“our requests 122” 

Though men should speak with the 
tongues of Angels, yet words so pleasing to 
the ears of God as those which the Son of 
God himself hath composed were not possi- 
ble for men to frame. He therefore which 
made us to live hath also taught us to pray, 
to the end that speaking unto the Father in 
the Son’s own prescript form without scho- 
ly or gloss of ours, we may be sure that we 
utter nothing which God will either disal- 
low or deny. Other prayers we use many 
besides this, and this oftener than any oth- 
er; although not tied so to do by any com- 
mandment of Scripture, yet moved with 
such considerations as have been before set 
down: the causeless dislike whereof which 
others have conceived, is no sufficient rea- 
son for us as much as once to forbear in any 
place a thing which uttered with true devo- 
tion and zeal of heart affordeth to God him- 
self that glory, that aid to the weakest sort 
of men, to the most perfect that solid com- 
fort which is unspeakable. 

XXXVI. With our Lord’s Prayer they 
would find no fault, so that they might per- 
suade us to use it before or af- ΤΣ 
ter sermons only (because so <ayind ates 
their manner is) and not (as the Minister. 
all Christian people have been 
of old accustomed) insert it so often into 
the liturgy. But the people’s custom to re- 
peat any thing after the minister they utterly 
mislike 1%. 'Fwice we appoigt that the 


12 Cypr. de Orat. Dom. [c. 2. t.i. 140. “ Cum 
“ipsum habeamus apud Patrem advocatum pro 
“ peceatis nostris, quando peccatores pro delictis 
“ nostris petimus, advocati nostri verba promamus. 
* Nam cum dicat, quia quodcunque petierimus a 
“ Patre in nomine ejus, dabit nobis ; quanto effi- 
“cacius impetramus quod petimus in Christi 
‘“‘ nomine, si petamus ipsius oratione.”] 

13 Another fault is that all the people are ap- 
“ pointed in divers places to say after the minister, 
“ whereby not only the time is unprofitably wasted, 
“and a confused noise of the people one speaki 
“after another caused, but an opinion bred in their 
“heads that those only be their prayers which 
“they pronounce with their own mouths after the 
“ minister, otherwise than the order which is left 


Ch. xxxvii. 1, 2.] 


words '* which the minister first pronoun- 
ceth, the whole congregation shall repeat 
after him. As first in the public confession 
of sins, and again in rehearsal of our Lord’s 
Prayer presently after the blessed Sacra- 
ment of his Body and Blood received. A 
thing no way offensive, no way unfit or un- 
seemly to be done, although it had been so 
appointed ofiener than with us it is. But 
surely with so good reason it Standeth in 
those two places, that otherwise to order it 
were not in all respects so well. 

[2.] Could there be any thing devised 
better than that we all at our first access 
unto God by prayer should acknowledge 
meekly our sins, and that not only in heart 
but with tongue, all which are present be- 
ing made ear-witnesses even of’‘every man’s 
distinct and deliberate assent unto each par- 
ticular branch of ἃ common indictment 
drawn against ourselves? How were it 
possible that the Church should any way 
else with such ease and certainty provide, 
that none of her children may as Adam 15 
dissemble that wretchedness, the penitent 
confession whereof is so necessary a pream- 
ble, especially to common prayer ? 

f3.] In like manner if the Church did 
ever devise a thing fit and convenient, what 
more than this, that when together we have 
all received those heavenly mysteries where- 
in Christ imparteth himself unto us, ana 
giveth visible testification of our blessed 
communion with him, we should in hatred 
of all heresies. factions, and schisms, the 

astor as a leader, the people as willing fol- 
owers of him step by step declare openly 
ourselves united as brethren in one 15, by 
offering up with all our hearts and tongues 
that most effectual supplication, wherein he 
unto whom we offer it hath himself not only 
comprehended all our necessities, but in 
such sort also framed every petition, as 


“ to the Church doth bear, 1 Cor. xiv. 16, and oth- 
“erwise than Justin Martyr sheweth the custom 
“ of the churches to have been in his time.” TC. 
lib. i. p. 139. [4]. 109.] and lib. iii. p. 211, 212, 213. 
{The passage in St. Justin Martyr is not specified, 
but if he mean p. 97. D. Paris. 1636, (συντελέσαντος 
τὰς εὐχεὶς καὶ τὴν ευχαριστίαν, πᾶς ὃ παρὼν λαὸς ἐπεύ- 
φημει λέγων, ἀμὴν.) this relates to the consecration 
of the Eucharist. In p. 98. E. the form of com- 
mon prayer on Sundays is described ; first the Les- 
sons, then the Sermon, ἔπειτα ἀνιστάμεθα ΚΟΙΝΗ 
TIANTES, καὶ εὐχὰς πέμπομεν" καὶ. ὡς προέφημεν, 
παυσαμένων ἡμῶν τῆς εὐχῆς. ἄρτος προσφέρεται καὶ οἶνος 
καὶ ὕδωρ᾽ καὶ ὁ προέστως εὐχας ὁμοίως καὶ εὐχαριστίας 
ὁσὴ δύναμις αὐτῷ ἀναπέμπει, καὶ ὃ λαὸς ἐπευφημεῖ λέγων 
τὸ γαμήν. The “ κοινὴ πάντες," as Whitgitt observes, 
Def. 502, seems to favour the received practice.] 

M4 The same rule at the review after the Resto- 
ration was extended to the Lord’s Prayer, where- 
soever it is used in divine service.] 

15 [Job. xxxi. 33.] : 

16 Tis γὰρ ἔτι ἐχθρὸν ἡγεῖσθαι divarat, μεθ᾽ od 

ἴαν ἀφῆκε πρὸς Θεὸν τὴν φωνήν. Basil. Pref. in 
sal. :. [p. 126. ed. Par. 1618.] 


The Psalms: Peculiar Way of using them. 


| 


361 


might most naturally serve for many, and 
doth though not always require yet always 
import a multitude of speakers together ἢ 
For which cause communicants have ever 
used it, and we at that time by the form of 
our very utterance do shew we use it, yea 
every word and syllable of it, as communi- 
cants. 

In the rest we observe that custom where- 
unto St. Paul alludeth!7, and whereof the 
Fathers of the Church in their writings 
make often mention, to shew indefinitely 
what was done, but not universally to bind 
forever all prayers unto one only fashion of 
utterance. 

[4.1 The reasons which we have alleged 
induce us to think it still “a good work,” 
which they in their pensive care for the 
well bestowing of time account “ waste.” 
As for unpleasantness of sound if it happen, 
the good of men’s souls doth either deceive 
our ears that we note it not, or arm them 
with patience to endure it. We are not so 
nice as to cast away a sharp knife, because 
the edge of it may sometimes grate. And 
such subtile opinions as few but Utopians 
are likely to fail into, we in this climate do 
not greatly fear. 

XXXVII. The complaint which they 
make about Psalms and Hymns, might as 
weil be overpas! without any 
answer, as it is without any 
cause brought forth. But our 
desire is to content them if it 
may be, and to yield them a 
just reason even of the least 
things wherein undeservedly they have but 
as much as dreamed or suspected that we 
do amiss. They seem sometimes so to 
speak, as if it greatly offended them, that 
such Hymns and Psalms as are Scripture 
should incommon prayer be otherwise used 
than the rest of the Scripture is wont!®; 
sometime displeased they are at the artificial 
music which we add unto psalms of this 
kind, or of any nature else ; sometime the 
plainest and most intelligible rehearsal of 
them yet they savour not, because it is done 
by interlocution, and with a mutual return 
of sentences from side to side. 

[2.] They are not ignorant what differ- 
ence there is between other parts of Scrip- 
ture and Psalms. The choice and flower 
of all things profitable in other books 15 the 
Psalms do both more briefly contain, and 


Our marner of 
reading the 
Psalins other- 
wise than the 
rest ofthe 
Scrip:ure. 


171 Cor. xiv. 16. 

Is T. Ὁ. lib. ili. p. 206. “ They have always the 
“same profit to be studied in, to be read, and 
“ preached upon, which other Scriptures have, 
“and this above the rest, that they are to be 
“sung. But to make daily prayers of them hand 
“ over head, or otherwise than the present estate 
“wherein we be doth agree with the matter con- 
“ tained in them, is an abusing of them.” 

19 Ἢ περιεκτικὴ τῶν πανιέρων ὑμνολογία. Dionys. 
Hiorar. Eccles. cap. il. § 4, 5. 


362 


more movingly also express, by reason of 
that poetical form wherewith they are writ- 
ten. The ancient when they speak of the 
Book of Psalms use to fall into large dis- 
courses, shewing how this part above the 
rest doth of purpose set forth and celebrate 
all the considerations and operations which 
belong to God ; it magnifieth the holy med- 
itations and actions of divine men; it is of 
things heavenly an universal declaration, 
working in them whose hearts God inspireth 
with the due consideration thereof, an habit 
or disposition of mind whereby tliey are 
made fit vessels both for receipt and for de- 
livery of whatsoever spiritual perfection. 
What is there necessary for man to know 
which the Psalms are not able to teach? 
They are to beginners an easy and familiar 
introduction, a mighty augmentation of all 
virtue and knowledge in such as are entered 
before, a strong confirmation to the most 
perfect among others. Heroical magna- 
nimity, exquisite justice, grave moderation, 
exact wisdom, repentance unfeigned, un- 
wearied patience, the mysteries of God, the 
sufferings of Christ, the terrors of wrath, 
the comforts of grace, the works of Provi- 
dence over this world, and the promised 
Joys of that world which is to come, all 
good necessarily to be either known or done 
or had, this one celestial fountain yieldeth. 
Let there be any grief or disease incident 
into the soul of man, any wound or sickness 
named, for which there is not in this treas- 
ure-house a present comfortable remedy at 
all times ready to be found. Hereof it is 
that we covet to make the Psalms especial- 
ly familigr unto all. This is the very cause 
why we iterate the Psalms ofiener than any 
other part of Scripture besides; the cause 
wherefore we inure the people together 
with their minister, and not the minister 
alone to read them as other parts of Scrip- 
ture he doth. 

XXXVI. Touching musical harmony 
whether by instrument or by voice, it being 
but of high and low in sounds 
a due proportionable disposi- 
tion, such notwithstanding is 
the force thereof, and so pleasing effects it 
hath in that very part of man which is 
most divine, that some have been thereby 
induced to think that the soul itself by na- 
ture is or hath in it harmony?’ A thing 
which delighteth all ages and beseemeth 
all states; a thing as seasonable in grief as 
in joy; as decent being added unto actions 
of greatest weight and solemnity, as being 
used when men most sequester themselves 
from action. The reason hereof is an ad- 
mirable facility which music hath to express 
and represent to the mind, more inwardly 
than any other sensible mean, the very 
standing, rising, and falling, the very steps 


Of Music with 
Psalins. 


20/Vid. Plat. Pheed. ο. 36, 41. . 43.] 


Church Music warranted by Scripture and Antiquity. 


[Book V. 


and inflections every way, the turns and 
varieties of all passions whereunto the 
mind is subject; yea so to imitate them, 
that whether it resemble unto us the same 
state wherein our minds already are, or a 
clean contrary, we are not more contentedly 
by the one confirmed, than changed and 
led away by the other. In harmony the 
very image and character even of virtue 
and vice is perceived, the mind delighted 
with their resemblances, and brought by 
having them often iterated into a love of 
the things themselves. For which cause 
there is nothing more contagious and pesti- 
lent than some kinds of harmony; than 
some nothing more strong and potent unto 
good. And that there is such a difference 
of one kind from another we need no proof 
but our own experience, inasmuch as we 
are at the hearing of some more inclined 
unto sorrow and heaviness ; of some, more 
mollified and softened in mind; one kind 
apter to stay and settle us, another to move 
and stir our affections; there is that draw- 
eth to a sarvellous grave and sober medi- 
ocrity, there is also that carrieth as it were 
into ecstasies, filling the mind with an 
heavenly joy and for the time in a manner 
severing it from the body. So that although 
we lay altogether aside the consideration 
of ditty or matter, the very harmony of 
sounds being framed in due sort and carried 
from the ear to the spiritual faculties of our 
souls. is by a native puissance and efficacy 
greatly available to bring to a perfect tem- 
per whatsoever is there troubled, apt as 
well to quicken the spirits as to allay that 
which is too eager, sovereign against mel- 
ancholy and despair, forcible to draw forth 
tears of devotion if the mind be such as can 
yield them, able both to move and to mod- 
erate all affections. 

[3.1 The Prophet David having therefore 
singular knowledge not in poetry alone but 
in music also, judged them both to be 
things most necessary for the house of God, 
left behind him to that purpose a number 
of divinely indited poems, and was farther 
the author? of adding unto poetry melody 
in publie prayer, melody both vocal and in- 
strumental, for the raising up of men’s 
hearts. and the sweetening of their affec- 
tions towards God. In which considera- 
tions the Chureh of Christ doth likewise at 
this present day retain it as an ornament to 
God’s service, and an help to our own de- 
νοτίου. They which, under pretence of the 
Law ceremonial abrowated*!, require the 


[See Ecelus. xlvii. 8, 9. 

21(Whitg. Def. 606. “ Touching singing, piping 
‘(as you call it), surplice and cope wearing, I an- 
“ swer with CEcolampadius, ‘ These things be free 
“unto Christians, which holy or godly bishops 
“ may cither add... or take away ... as the time 
“requireth.... Those things that be indifferent 
“ are not repugnant to the word of God’ ” T. C, 


Ch. xxxix. 1.] 


abrogation of instrumental music 33, ap- 
proving nevertheless the use of vocal melody 
to remain, must shew some reason where- 
fore the one should be thought a legal 
ceremony and not the other. 

[3.1 In church music curiosity and osten- 
tation of art, wanton or light or unsuitable 
harmony, such as only pleaseth the ear, 
and doth not naturally serve to the very 
kind and degree of those impressions, 
which the matter that goeth with it leaveth 
or is apt to leave in men’s minds, doth 
rather blemish and disgrace that we do 
than add either beauty or furtherance unto 
it. On the other side, these faults prevent- 
ed, the force and equity of the thing itself, 
when it drowneth not utterly but fitly suit- 
eth with matter altogether sounding to the 
praise of God, is in truth most admirable, 
and doth much edify if not the understand- 
ing because it teacheth not, yet surely the 
affection, because therein it worketh much. 
They must have hearts very dry and tough, 
from whom the melody of psalms doth not 
sometime draw that wherein a mind re- 
ligiously affected delighteth. Be it as Ra- 
banus Maurus”’ observeth, that at the first 


ii.2)4. “ Under pretence of indifferent things, 
“he seemeth to allow of organs ; which beside the 
“ popish abuse reneweth Judaism.’’] 

22[1 Adm. ap. Whitg. Def. 742. ‘* As for or- 
“ gans and curious singing, though they be proper 
* to popish dens, I mean to cathedral churches, yet 
ἐν some others must also have them. The Queen’s 
“Chapel, and these Churches must be patterns 
“and precedents to the people of all superstitions.” 
Id. ibid. 605. ‘They ministered the Sacraments 
“plainly, we pompously, with singing, piping, 
“surplice, and cope wearing.”] Whitg. Answ. ap. 
Def. 606. ‘As for piping, it is not prescribed to 
“be used at the Communion by any rule that I 
“know. Singing I am sure you do not disallow, 
© being used in all reformed churches, an art al- 
* Jowed in Scriptures, and used in praising of God 
by David.” T.C.i. 168. al. 133. “1 have an- 
“swered before.....especially secing that M. 
“Doctor will not defend the piping and organs, 
© nor no other singing than is used in the reformed 
“ churches : which is in the singing of two psalms, 
“one in the beginning and another in the ending, 
“in a plain tune, easy both to be sung of those 
* which have no art in singing, and understanded 
* of those which because they cannot read cannot 
“sing with the rest of the church.” Whitg. Def. 
607. “Ihave heard no reasons as yet to im- 
« prove the manner of singing used in this church 
“of England, neither do I say that I allow no 
“other ‘singing than is used in other reformed 
«Churches. For I would not have any church 
“to arrogate that perfection unto itself, that it 
«should think all other churches to be bound unto 
“jt: it was the original cause of the pride of the 
“Church of Rome. I have only said that other 
“reformed Churches allow singing: which is 
“ true.” 

23 [De Instit. Cleric. 11. 48. in Auctar. Biblioth. 
Patr. Colon. i. 618. “ Primitiva Ecclesia ita psalle- 
“bat, ut modico flexu vocis faceret resonare psal- 


St. Basil’s Opinion of Church Music. 


363 


the Church in this exercise was more sim- 
le and plain than we are, that their sing- 
ing was little more than only a melodious 
kind of pronunciation, that the custom 
which we now use was not instituted so 
much for their cause which are spiritual, as 
to the end that into grosser and heavier 
minds, whom bare words do not easily 
move, the sweetness of melody might make 
some entrance for good things. St. Basil 
himself acknowledging as much, did not 
think that from such inventions the least 
jot of estimation and credit thereby should 
be derogated*4: “For” (saith he) “where- 
“as the Holy Spirit saw that mankind is 
“unto virtue hardly drawn, and that right- 
“eousness is the less accounted of by rea- 
“son of the proneness of our affections to 
“that which delighteth; it pleased the 
“wisdom of the same Spirit to borrow from 
“melody that pleasure, which mingled 
“with heavenly mysteries, causeth the 
“smoothness and softness of that which 
“toucheth the ear, to convey as it were by 
“stealth the treasure of good things into 
“man’s mind. To this purpose were those 
“harmonious tunes of psalms devised for 
“us, that they which are either in years 
“but young, or touching perfection of virtue 
“as not yet grown to ripeness, might when 
“they think they sing, learn. O the wise 
“conceit of that heavenly Teacher, which 
“hath by his skill, found out a way, that 
“doing those things wherein we delight, 
“we may also learn that whereby we 
“ profit !” 

XXXIX. And if the Prophet David did 
think that the very meeting of men togeth- 
er, and their accompanying 
one another to the house of 
God, should make the bond of 
their love insoluble, and tie 
them in a league of inviolable 
amity (Psal. lv. 14); how 
much more may we judge it’ 
reasonable to hope, that the 
like effects may grow in each 


Of singing or 
saying Psalms 
and other parts 
of Common 
Prayer where- 
in the people 
and Minister 
answer one an- 
other by 
course 25, 


“Jentem : ita ut pronuncianti vicinior esset quam 
“canenti. Propter carnales autem in Ecclesia, 
“non propter spiritales, consuetudo cantandi est 
‘*jnstituta : ut, quia verbis non compunguntur, 
“ suavitate modulaminis moyeantur.’’} 

2 ᾽Επειδὴ γὰρ εἶδε τὸ Πνεῦμα τὸ ΓΑ γιον δυσάγωγον 
πρὸς ἀρετὴν τὸ γένος τῶν ἀνθρώπων, καὶ διὰ τὸ πρὸς 
ἡδονὴν ἐπιῤῥεπὲς τοῦ ὀρθοῦ βιοῦ καταμελοῦντας ἡμᾶς, τί 
ποίει ; τὸ ἐκ τῆς μελῳδίας τερπνὸν τοῖς δόγμασιν ἐγκατέ- 
μιξεν ἵνα τῳ προσηνεῖ καὶ λείῳ τῆς ἀκοῆς τὸ ἐκ τῶν λόγων 
ὠφέλιμον λανθανόντως ὑποδεξώμεθα ----Διὰ τοῦτο, τὰ ἐν- 
αρμόνια ταῦτα μέλη τῶν ψαλμῶν ἡμῖν ἐπινενόηται, ἵνα of 
παῖδες τὴν ἡλικίαν }) καὶ ὅλως οἱ νεαροὶ τὸ ἦθος τῳ μὲν 
δοκεῖν μελῳδῶσι τη δὲ ἀληθείᾳ τὰς Ψυχὰς ἐκπαιδεύων- 
ται.----ὦ τῆς σοφῆς Extvolas τοῦ διδασκάλου ὁμοῦ τε ᾳδειν 
ἡμᾶς καὶ τα λυσιτελῆ μανθάνειν μηχανωμένου. Basil. in 
Psal. [i. p. 125.] 

25[1 Adm, ap. Whitg. Def. 739. ““ They tosse 
“the Psalmes in most places like Tennice Balles.” 


364 


of the people towards other, in them all to- 
wards their pastor, and in their pastor to- 
wards every of them, between whom there 
daily and interchangeably pass, in the 
hearing of God himself, and in the pres- 
ence of his holy Angels, so many heavenly 
acclamations, exultations, provocations, pe- 
titions, songs of comfort, psalms of praise 
and thanksgiving: in all which particulars, 
as when the pastor maketh their suits, and 
they with one voice testify a general assent 
thereunto ; or when he joyfully beginneth, 
and they with like alacrity follow, dividing 
between them the sentences wherewith 
they strive which shall most shew his own 
and stir up others’ zeal, to the glory of that 
God whose name they magnify ; or when 
he proposeth unto God their necessities, 
and they their own requests for relief in 
every of them; or when he lifteth up his 
voice like a trumpet to proclaim unto them 
the laws of God, they adjoining though not 
as Israel did by way of generality a cheer- 
ful promise, “ All that the Lord hath com- 
“manded we will do*S,” yet that which God 
doth no less approve, that which savoureth 
more of meekness, that which testifieth 
rather a feeling knowledge of our common 
imbecility, unto the several branches there- 
of, several, lowly and humble requests for 
grace at the merciful hands of God to per- 
form the thing which is commanded; or 
when they wish reciprocally each other’s 
ghostly happiness; or when he by exhorta- 
tion raiseth them up, and they by protesta- 
tion of their readiness declare he speaketh 
not in vain unto them: these interlocutory 
forms of speech what are they else, but most 
effectual partly testifications and partly in- 
flammations of all piety ? 

[2.] When and how this custom of sing- 
ing by course came up in the Church it is 
not certainly known “7. Socrates maketh 
Ignatius the Bishop of Antioch in Syria the 
first beginner thereof, even under the Apos- 


Whitg. Ans. ibid. 740. ‘ You disallow that 
«‘ which is both commendable and of great antiqui- 
“ty, as it appeareth in an Epistle that Basilius 
“ Magnus did write to the ministers of Neocesa- 
“ rea.”] T.C. i. 203. [al. 163.] “* For the singing 
“of Psalms by course and side after side, although 
“it be very ancient yet it is not commendable, and 
“so much the more to be suspected, for that the 
“ Devil hath gone about to get it so great authority, 
“ partly by deriving it from Ignatius’s time, and 
“partly in making the world believe that this 
“eame from heaven, and that the Angels were 
“heard to sing after this sort : which as it is a 
“ mere fable, so is it confuted by historiographers, 
“whereof some ascribe the beginning of this to 
“ Damasus, some other unto Flavianus and Di- 
 odorus.” ; 

26 Exod. xix. 8 ; xxiv.3 ; Deut. v. 27; xxvi.17; 
Josh. xxiv. 16. 

27 As used in Christian families, it seems to be 
mentioned by Tertullian: Ad Uxor. ii. 9. “ So- 
“ἐ nant inter duos Psalm et Hymni, et mutuo pro- 


Chanting ancient iy St. Basil’s Time. 


[Book V. 


tles themselves 33, But against Socrates 
they set the authority of Theodoret, who 
draweth the original of it from Antioch as 
Socrates doth; howbeit ascribing the in- 
vention to others, Flavian and Diodore 
men which constantly stood in defence of 
the apostolic faith against the Bishop of 
that church, Leontius, a favourer of the Ari- 
ans 2°, Against both Socrates and Theo- 
doret, Platina*® is brought as a witness, to 
testify that Damasus Bishop of Rome be- 
gan it in his time. Of the Latin Church it 
may be true which Platina saith. And 
therefore the eldest of that church which 
maketh any mention thereof is St. Am- 
brose 81, Bishop of Milan at the same time 
when Damasus: was of Rome. Amongst 
the Grecians 32 St. Basil having brought it 
into his church before they of Neoczsarea 
used it, Sabellius the heretic and Marcel- 
lus took occasion thereat to incense the 
churches against him, as being an author 
of new devices in the service of God 83, 
Whereupon to avoid the opinion of novelty 


“ἐ vocant quis melius Deo suo canet. Talia Chris- 
“tus videns et audiens gaudet. His pacem suam 
“ mittit.”] 

28 Socrat. Hist. Eccl. lib. vi. c. 8. [Λεκτέον δὲ καὶ 
ὅθεν τὴν ἀρχὴν ἔλαβεν ἡ κατὰ τοὺς ἀντιφώνους ὕμνους ἐν 
τῃ ἐκκλησίᾳ συνήθεια" ᾿Ἰγνάτιος ᾿Αντιοχείας τῆς Συρίας 
τρίτος ἀπὸ τοῦ ᾿Αποστόλου Πέτρου ἐπίσκοπος. ὃς καὶ 
τοῖς ᾿Αποστύλοις αὐτοῖς συνδιέτριψεν, ὀπτασίαν εἶδεν 
ἀγγέλων διὰ τῶν ἀντιφώνων ὕμνων τὴν ἁγίαν “Τριάδα 
ὑμνούντων, καὶ τὸν τρύπον τοῦ ὁράματος τὴ ἐν ᾿Αντιοχ- 
είᾳ ἐκκλησίᾳ παρέδωκεν" ὅθεν καὶ ἐν πάσαις ταῖς ἐκκλη- 
σίαις αὕτη ἣ παράδοσις διεδόθη" οὗτος μὲν οὖν ὁ περί τῶν 
ἀντιφώνων ὕννων λύγος ἐστίν. 

39 Theod. lib. ii. cap. 94. Η δὲ ἀξιάγαστος ξυνω- 
ρὶς. Φλαβιανὸς καὶ Διόδωρος. ἱερατικῆς μὲν λειτουργίας 
μηδέπω τετυχηκότες, τῳ δὲ Naw συντεταγμένοι, νύκτωρ 
καὶ μεθ᾽ ἡμέραν εἰς τὸν ὑπὲρ τῆς εὐσεβείας ζῆλον διέγει-- 
ρον ἅπαντας" οὗτοι πρῶτοι δι χῆ διέλοντες τοὺς τῶν Ψψαλ- 
λόντων χοροὺς ἐκ διαδοχῆς αδειν τὴν Δαυϊτικὴν ἐδίδαξαν 
μελῳδίαν" καὶ τοῦτο ἐν ᾿Αντιοχείᾳ πρῶτον ἀρξάμενον, 
πάντοσε διέδραμε. καὶ κατέλαβε τῆς οἰκουμένης τὰ τέρμα- 
Ta’ οὗτοι τῶν θείων τοὺς ἐραστὰς εἰς τοὺς τῶν μαρτύρων 
σηκοὺς συναγείροντες. πάννυχοι διετέλουν civ ἐκείνοις 
τὸν Θεὸν ἀνυμνοῦντες. 

80 Plat. in Vita Damasi. [ Ut Psalmi quoque 
“alternis vicibus in ecclesia canerentur, in fine- 
‘que eorum verba hee ponerentur, Gloria Patri, 
“ &c. instituit.”] 

31 ἐς Bene mari plerumque comparatur ecclesia, 
“ἐ que primo ingredientis populi agmine totis vesti- 
“bulis undas vomit: deinde in oratione totius 
‘plebis tanquam undis refluentibus stridet ; tam 
“responsoriis psalmorum, cantu virorum, mulie- 
“rum, virginum, parvulorum, consonus undarum 
“ fragor resultat.’ Hexam. lib. 11. cap. 5. 

32 Basil Epist. 63. [4]. 207. t. iii. 310, 311.] 

33 Not Sabellius (who flourished a century before) 
nor Marcellus, personally ; but partisans of their 
heresy who were then disturbing the Church of Ne- 
ocwsarea. Σαβέλλιος ὃ Λίβυς, καὶ Μάρκελλος ὁ Dad- 
drns μόνοι ἐκ πάντων ἐτόλμησαν καὶ διδάξαι ταῦτα καὶ 
γράψαι, ἅπερ νῦν παρ᾽ ὑμῖν ὡς ἴδια ἑαυτῶν εὐρέματα 
ἐπιχειροῦσι προφέρειν οἱ καθηγούμενοι τοῦ λαοῦ. . - οὗτοι 
ῥητὰ καὶ ἄῤῥητα καθ᾽ ἡμῶν δημηγοροῦσί... «καν τὴν αἰτίαν 


Ch. xxxix. 3.] 


and singularity, he allegeth for that which | 
himself did the example of the churches of | 
Egypt, Libya, Thebes, Palestina, the Ara- | 
bians, Phenicians, Syrians, Mesopotami- | 
ans, and in a manner all that reverenced | 
the custom of singing psalms together 4. 

If the Syrians had it then before Basil, 

Antioch the mother church of those parts 

must needs have used it before Basil, and 

consequently before Damasus. The ques- | 
tion is then how long before, and whether 

so long that Ignatius or as ancient as Igna- | 
tius may be probably thought the first in- 
ventors. Ignatius in Trajan’s days suffer- 
ed martyrdom. And of the churches in 
Pontus and Bithynia to Trajan the emperor 
his own vicegerent there affirmeth, that the 
only crime he knew of them was, they used 
to meet together at a certain day, and to 
praise Christ with hymns as a God, secum 
mvicem, “one to another amongst them- 
“selves 85.) Which for any thing we know 
to the contrary might be the selfsame form 
which Philo Judeus expresseth, declaring 
how the Essenes were accustomed with 
hymns and psalms to honour God, some- 
time all exalting their voices together in 
one, and sometime one part answering an- 
other, wherein as he thought, they swerved 
not much from the pattern ** of Moses and 
Miriam 87, 


ἐρωτηθῶσι τοῦ ἀκηρύκτου τούτου καὶ ἀσπόνδου πολέμου, 
ψαλμοὺς λέγουσι καὶ τρόπον μελῳδίας τῆς tap’ ὑμῖν κεκ- 
κρατηκυίας συνηθείας παρηλλαγμένον. p. 31..] 

3{7014. Ρ.311. Πρὸς δὲ τὸ ἐπὶ ταῖς ψαλμῳδίαις ἔγ- 
κλημα, @ μάλιστα τοὺς ἁπλουστέρους φοβοῦσιν οἱ διαβάλ- 
λοντες ἡμᾶς, ἐκεῖνο εἰπεῖν ἔχω" ὅτι τὰ νῦν κεκρατηκότα 
ἔθη πάσαις ταῖς τοῦ Θεοῦ ἐκκλησίαις σύνωδα ἐστὶ καὶ σῦμ- 
φωνα' ἐκ νυκτὸς γὰρ ὀρθρίζει παρ᾽ ἡμῖν ὃ λαὸς ἐπὶ τὸν 
οἶκον τῆς προσευχῆς. καὶ ἐν πόνῳ καὶ θλίψει καὶ συνοχὴ 
δακρύων ἐξομολογουμένοι τῳ Θεῳ; τελευταῖον ἐξαναστάν- 
τες τῶν προσευχῶν. εἰς τὴν Ψψαλμῳδίαν καθίστανται. καὶ 
νῦν μὲν διχη διανεμηθέντες. ἀντιψάλλουσιν ἀλλήλοις, 
bod μὲν τὴν μελέτην τῶν λογίων ἐντεῦθεν κρατύνοντες, 
ὁμοῦ δὲ καὶ τὴν προσοχὴν καὶ τὸ ἀμετεώριστον τῶν καρ- 
διῶν ἑαυτοῖς διοικούμενοι. ἔπειτα πάλιν ἐπιτρέψαντες 
ἑνὶ κατάρχειν τοῦ μέλους οἱ λοιποὶ ὑπη χοῦσι" καὶ οὕτως 
ἐν τη ποικιλίᾳ τῆς ψαλμῳδίας, τὴν νῦκτα διενέγκοντες 
μεταξὺ προσευχόμενοι, ἡμέρας ἤδη ὑπολαμπούσης, πάντες 
κοίνῃ, ὡς ἐξ ἑνὸς στόματος καὶ μιᾶς καρδίας, τὸν τῆς ἐξο- 

ολογήσεως Ψαλμὸν ἀναφέρουσι τῳ Kata. ἴδια ἑαυτῶν 
ἘΝ τὰ ῥήματα τῆς μετανοΐας ποιοὕμενοι. ἐπὶ τούτοις 
λοιπὸν εἰ ἡμᾶς ἀποφεύγετε, φεύξεοθε μὲν Αἰγυπτίους, 
φεύξεσθε δὲ καὶ Λ ἔβυας ἀμφοτέρους, Θηβαίους, Tadacc- 


τίνους, "Άραβας, Φοινίκας, Σύρους, καὶ τοὺς πρὸς τῳ |, 


Etgparn κατῳκισμένους" καὶ πάντας ἀπαξαπλῶς, παρ᾽ 
οἷς ἀγρυπνΐαι καὶ προσευχαὶ καὶ al κοιναὶ ψαλμῳδίαι 
τετίμηνται. 

85 Plin. Secund. Epist. lib. x. [Ep. 101. 

36 Exod. xv. 1. 21. Miz 

37 [De Vita Contemplativa. p. 902. "Αιδουσι 
πεποιημένους εἰς τὸν Θεὸν ὕμνους πολλοῖς μέτροις καὶ 
μέλεσι; rn μὲν συνηχοῦντες τὴ δὲ καὶ ἀντιφώνοις dppov- 
fas ἐπιχειρονομοῦντες καὶ ἐπορχούμεμοι, καὶ ἐπιθειά- 
ζοντες τότε μὲν τὰ προσύδια, τότε δὲ τὰ στάσιμα, στρο- 
φάς τε τὰς ἐν χρείᾳ καί ἀντιστρύφους ποιούμενοι". .... 
μίμημα τοῦ πάλαι συστάντος ( χόρου) κατὰ τὴν ᾿Ερυθρὰν 
θάλασσαν, ἕνεκα τῶν θαυματουργηθέντων ἐκεῖ" .. - 


Puritan Alleg itions against Chanting. 


365 


Whether Ignatius did at any time hear 
the angels praising God after that sort or 
no, what matter is it? If Ignatius did not, 
yet one which must be with us of greater 
authority did. “1 saw the Lord (saith the 
“Prophet Esay) on an high throne; the 
“ Seraphim stood upon it; one cried to an- 


| “ other saying, Holy, holy, holy, Lord God 


“of Hosts, the whole world is full of his 
“ glory 38 9? 

But whosoever were the author, whatso- 
ever the time, whencesoever the example 
of beginning this custom in the Church of 
Christ ; sith we are wont to suspect things 
only before trial, and afterwards either to 
approve them as good, or if we find them 
evil, accordingly to judge of them; their 
counsel must needs seem very unseasona- 
ble, who advise men now to suspect that 
wherewith the world hath had by their 
own account twelve hundred years’ ac- 
quaintance and upwards, enough to take 
away suspicion and jealousy. Men know 
by this time if ever they will know whether 
it be good or evil which hath been so long 
retained. 

[8.] As for the Devil, which way it should 
greatly benefit him to have this manner of 
singing psalms accounted an invention of 
Ionatius, or an imitation of the angels of 
heaven, we do not well understand. But 
we very well see in them who thus pleada 
wonderful celerity of discourse. For per- 
ceiving at the first but only some cause of 
suspicion and fear lest it should be evil, 
they are presently in one and the selfsame 
breath resolved, that “what beginning so- 
“ever it had, there is no possibility it should 
“be good*.” The potent arguments 


ἐνθουσιῶντες ἄνδρες ὁμοῦ καὶ γυναῖκες, cis γενόμενοι 

ορὸς, τοὺς εὐχαριστηρίους ὕμνους εἰς τὸν σωτῆρα 
Seay ηδον" ἐξαρχοντος τοῖς piv ἀνδράσι Νωσέως τοῦ 
προφήτου. ταῖς δὲ γυναιξὶ Μαριὰμ τῆς προφήτιδος. 

33 Tsa. yi. 1—3. 

39'T. C. lib. i. p. 203. [al. 163.] « From whence- 
“ soever it came it cannot be good, considering 
“that when it is granted that all the people may 
“praise God (as it is in singing of psalms) then 
“this ought not to be restrained unto a few ; and 
‘“‘ where it is lawful both with heart and voice to 
‘sing the whole psalm, there it is not meet that 
“they should sing but the one half with their 
“heart and voice, and the other with their heart 
“only. For where they may both with heart and 
“voice sing, there the heart is not enough. There- 
“ fore besides the incommodity which cometh this 
“way, in that being tossed after this sort, men 
* cannot understand what is sung, those other two 
“inconveniences come of this form of singing, and 
‘‘ therefore it is banished in all reformed churches.” 
[Whitgift’s Defence, 741. ‘ How you f 
* yourself ! before you found fault with the book 
“because the people repeated their prayers after 
“the minister, and that because ‘ the minister is 
“the only mouth of the people unto the Lord ; 
“now, as though you were not the same man, but 
‘played some other part, you find fault with the 


366 


whick. did thus suddenly break in upon them 
and overcome them are first, that it is not 
unlawful for the people all jointly to praise 
God in singing of psalms; secondly, that 
they are not any where forbidden by the 
law of God to sing every verse of the whole 
psalm both with heart and voice quite and 
clean throughout ; thirdly, that it cannot be 
understood what is sung after our manner. 
Of which three, forasmuch as lawfulness to 
sing one way proveth not another way in- 
convenient, the former two are true allega- 
tions, but they lack strength to accomplish 
their desire; the third so strong that it 
might persuade, if the truth thereof were 
not doubtful. 

[4.] And shall this enforce us to banish 
a thing which all Christian churches in the 
world have received ; a thing which so many 
ages have held; a thing which the most 
approved councils and laws have so often- 
times ratified; a thing which was never 
found to have any inconvenience in it; a 
thing which always heretofore the best men 
and wisest governors of God’s people did 
think they could never commend enough; 
a thing, which as Basil was persuaded, did 
both strengthen the meditation of those 
holy words which were uttered in that sort, 
and serve also to make attentive, and to 
raise up the hearts of men #9; a thing 
whereunto God’s people of old did resort, 
with hope and thirst that thereby especially 
their souls might be edified; a thing which 
filleth the mind with comfort and heavenly 
delight, stirreth up flagrant desires and af- 
fections correspondent unto that which the 
words contain, allayeth all kind of base and 
earthly cogitations, banisheth and driveth 
away those evil secret suggestions which 
our invisible enemy is always apt to minis- 
ter, watereth the heart to the end it may 
fructify, maketh the virtuous in trouble full 
of magnanimity and courage, serveth as a 
most approved remedy against all doleful 
and heavy accidents which befall men in 
this present life, to conclude, so fitly ac- 
cordeth with the Apostle’s own exhorta- 
tion *!, “Speak to yourselves in psalms and 
“hymns and spiritual songs, making melo- 
“ dy, and singing to the Lord in your hearts,” 
that surely there is more cause to fear lest 
the want thereof be a maim, than the use a 
blemish to the service of God. 

[5.] It is not our meaning, that what we 
attribute unto the Psalms should be thought 


“order of service because they be not their own 
“mouths to the Lord: then to pray with heart 
“was sufficient ; now it is not enough: whence 
“this contrariety should spring I cannot imagine, 
“except I should ascribe it to a froward and pre- 
“ posterous desire that you have to deface this 
“ Church.” 

40 [Vid. supr. N® 2. note 34.] 

41 Eph. v. 19. 


Evungehcal Hymns are profitably repeated. 


[Boox V. 


to depend altogether on that only form of 
singing or reading them by course as with 
us the manner is; but the end of our speech 
is to shew that because the Fathers of the 
Church, with whom the selfsame custom 
was so many ages ago in use, have uttered 
all these things concerning the fruit which 
the Church of God did then reap, observing 
that and no other form, it may be justly 
avouched that we ourselvesretaining it and 
besides it also the other more newly and 
not unfruitfully devised, do neither want 
that good which the latter invention can 
afford, nor lose any thing of that for which 
the ancients so oft and so highly commend 
the former. Let novelty therefore in this 
give over endless contradictions, and let 
ancient custom prevail. 

XL. We have already given cause suffi- 
cient for the great conveniency and use of 
reading the Psalms oftener 9, sronig 
than other Scriptures.. Of Benedletan ” 
reading or singing likewise and Nune Di- 
Magnificat, Benedictus, and ΩΣ 
Nunc Dimittis 45 oftener than the rest of the 
Psalms, the causes are no whit less rea- 
sonable, so that if the one may very well 
monthly the other may as well even daily 
be iterated. They are songs which con- 
cern us so much more than the songs of 
David, as the Gospel toucheth us more 
than the Law, the New Testament than the 
Old. And if the Psalms for the excellency 
of their use deserve to be oftener repeated 
than they are, but that the multitude of 
them permitteth not any oftener repetition, 
what disorder is it if these few Evangelical 
Hymns which are in no respect less worthy, 
and may be by reason of their paucity im- 
printed with much more ease in all men’s 
memories, be for that cause every day re- 
hearsed? In our own behalf it is conveni- 
ent and orderly enough that both they and 
we make day by day prayers and supplica- 
tions the very same; why not as fit and 
convenient to magnify the name of God 
day by day with certain the very selfsame 

salms of praise and thanksgiving? Either 
et them not allow the one, or else cease to 
reprove the other. 

[2.] For the ancient received use of in- 
termingling hymns and psalms with divine 
readings, enough hath been written. And 
if any may fitly serve unto that purpose, 
how should it better have been devised than 


42 [1 Adm. ap. Whitg. Def. 494. “ They sing 
“ Benedictus, Nunc Dimittis, and Magnificat, wae 
“ knowe not to what purpose, except some of them 
“ were ready to die, or except they would celebrate 
“the memory of the Virgine, and John Baptist, 
“ &c. Thus they prophane the holy Scripture.” 
Whitg. Ans. ibid. “ By this your reason we may 
“not use any of the Psalms, until we be in like 
“case as David was, or other, when they were 
“ first made.” 


Ch. xli. 1. 


that a competent number of the old being 
first read, these of the new should succeed 
in the place where now they are set? In 
which place notwithstanding there is joined 
with Benedictus the hundredth Psalm ; with 
Magnificat the ninety-eighth; the sixty- 
seventh with Nunc Dimittis, and in every 
of them the choice left free for the minister 
to use indifferently the one or the other. 
Seeing therefore they pretend no quarrel at 
other psalms, which are in like manner ap- 
pointed also to be daily read, why do these 
so much offend and displease their taste ? 
They are the first gratulations wherewith 
our Lord and Saviour was joyfully received 
at his entrance into the world by such as in 
their hearts, arms, and very bowels em- 
braced him; being prophetical discoveries 
of Christ already present, whose future com- 
ing the other psalms did but foresignify, 
they are against the obstinate incredulity 
of the Jews, the most luculent testimonies 
that Christian religion hath; yea the only 
sacred hymns they are that Christianity 
hath peculiar unto itself, the other being 
songs too of praise and thanksgiving, but 
songs wherewith as we serve God, so the 
Jew likewise. 

[3.1 And whereas they tell us these songs 
were fit for that purpose, when Simeon and 
Zachary and the Blessed Virgin uttered 
them, but cannot so be to us which have 
not received like benefit 43; should they not 
remember how expressly Ezechias amongst 
many other good things is commended for 
this also, that the praises of God were 
through his appointment daily set forth by 
using in public divine service the songs of 
David and Asaph unto that very end ‘4? 
Either there wanted wise men to give Eze- 
chias advice, and to inform him of that 
which in his case was as true as it is in 
ours, namely, that without some inconveni- 
ence and disorder he could not appoint those 
Psalms to be used as ordinary prayers, see- 
ing that although they were songs of thanks- 
giving such as David and Asaph had spe- 
cial occasion to use, yet not so the whole 
Church and people afterwards whom like 
occasions did not befall: or else Ezechias 
was persuaded as we are-that the praises 
of God in the mouths of his saints are not so 
restrained to their own particular, but that 
others may both conveniently and fruitfuuly 
use them: first, because the mystical com- 
munion of all faithful men is such as maketh 
every one to be ‘nterested in those precious 


43'T. C. lib. iii, p. 208. [and 1. 107. al. 137. 
“ These recat a were made by occasion of 
“certain particular benefits, and are no more to 
“be used for ordinary prayers than the Ave 
“ Maria. So that both for this cause and the 
other before alleged of the Psalms, it is not con- 
“yenient to make ordinary prayers of them.” 

#42 Chron. xxix. 30. 


The Litany: Processions among the Jews. 


367 


blessings which any one of them receiveth 
at God’s hands: secondly, because when 
any thing is spoken to extol the goodness 
of God whose mercy endureth for ever, al- 
beit the very particular occasion whereupon 
it riseth do come no more, yet the fountain 
continuing the same, and yielding other new 
effects which are but only in some sort pro- 
portionable, a small resemblance between 
the benefits which we and others have re- 
ceived, may serve to make the same words 
of praise and thanksgiving fit though not 
equally in all circumstances fit for both; a 
clear demonstration whereof we have in all 
the ancient Fathers’ commentaries and 
meditations upon the Psalms: last of all 
because even when there is not as much as 
the show of any resemblance, nevertheless 
by often using their words in such manner 
our minds are daily more and more inured 
with their affections. 

XLI. The public estate of the Church of 
God amongst the Jews hath many rare 
and extraordinary occurrents, 
which also were occasions of 
sundry “5 open solemnities and 


Of the Li- 
tany 45. 


offices, whereby the people did with general 


45[1 Adm. ap. Whitg. Def. 494. “ They pray 
“that they may be delivered from thundering and 
“tempest when no danger is nigh.) T. C. lib.i. 
137. [107.] “« We pray for the avoiding of those 
“dangers which are nothing near us, as from 
* lightning and thundering in the midst of winter, 
“from storm and tempest when the weather is 
“most fair and the seas most calm. It is true 
“that upon some urgent calamity a prayer may 
“and ought to be framed which may beg either 
“ the commodity for want whereof the Church is 
“in distress, or the tuning away of that mischief 
“ which either approacheth or is already upon it: 
“but to make those prayers which are for the 
“present time and danger ordinary and daily 
“ prayers, I cannot hitherto see any either Scrip- 
“ture or example of the primitive Church. And 
“here for the simples’ sake I will set down after 
“what sort this abuse crept into the Church. 
“There was, one Mamercus Bishop of Vienna, 
“ which inthetimeof great earthquakes which were 
in France instituted certain supplications, which 
“the Grecians (and we of them) call the Litany, 
“which concerned that matter : there is no doubt 
“but as other discommodities rose in other coun- 
“tries they likewise had prayers accordingly. 
“Now Pope Gregory either made himself, or 
“gathered the supplications that were made 
“against the calamities of every country, and 
“made of them a great Litany or Supplication as 
“Platina calleth it, and gave it to be used in all 
“ churches: which thing albeit all churches might 
“ do for the time in respect of the case of the ca- 
‘lamity which the churches suffered, yet there is 
“no cause why it should be perpetual that was 
“ordained but for a time, and why all lands should 
“¢ pray to be delivered from the incommodities that 
“some land hath been troubled with.” [See also 
T. C. iii. 204.] 

46 Exod. xv. 20 ; Wisd. x. 20 ; 2 Samuel vi. 2 ; 
1 Chron. xiii. 5 ; 2 Chron. xx. 3 ; Joel ii. 15. 


368 


consent make show of correspondent affec- 
tion towards God. The like duties appear 
usual in the ancient Church of Christ, by 
that which Tertullian speaketh of Christian 
women matching themselves with infidels. 
“She cannot content the Lord with per- 
“formance of his discipline, that hath at her 
“ side a vassal whom Satan hath made his 
“vice-agent to cross whatsoever the faith- 
“ful should do. If her presence be requir- 
“ed at the time of station or standing pray- 
“er, he chargeth her at no time but that to 
“be with him in his baths; if'a fasting-day 
“come he hath on that day a banquet to 
“make; if there be cause for the church to 
“oo forth in solemn procession, his whole 
“ family havesuch business come upon them 
“that no one can be spared 47.” 

[2.] These processions as it seemeth 
were first begun for the interring of holy 
martyrs, and the visiting of those places 
where they were entombed. Which thing 
the name itself applied by heathens unto 
the office of exequies‘*, and partly the 
speeches of some of the ancients delivered 
concerning Christian processions ὃ, partly 
also the very dross which superstition there- 
unto added, [ mean the custom of invoking 
saints in processions, heretofore usual, do 
strongly insinuate. And as things invented 
to one purpose are by use easily converted 
to πον δῦ, it grew that supplications with 


47'Tertull. lib.ii. ad Oxor. [c. 4. “ Domino certe non 
‘potest pro disciplina satisfacere, habens in late- 
“re diaboli servum, procuratorem domini sui ad 
“impedienda fidelium studia et officia. Ut si 
 statio facienda est, maritus de die condicat ad 
“balneas: si jejunia observanda sunt, maritus 
“eadem die convivium exerceat: si procedendum 
“erit, nunquam magis familie occupatio adve- 
“ niat.”] 

48 Terent. Andr. [1. i. 100. “ funus procedit.” 
Phorm. v. 8. 37. ““ Exsequias Chremeti, quibus est 
“ commodum ire, hoc tempus est.’”] 

49« Martyres tibi querantur in cubiculo tuo. 
“ Nunquam causa deerit procedendi, si semper 
“quando necesse est progressura sis.” Hier. 
Epist. xxii. ad Eust. [al. xviti. §. 17.] 

50 Socrat. lib. vi. ο. 8, [Οἱ ’Apecavigovres, ὥσπερ 
ἔφημεν, ἔξῶ τῆς πόλεως τὰς συναγωγὰς ἐποιοῦντο" ἥνικα 
οὖν ἑκάστης ἑβδομάδος ἑορταὶ κατελάμβανον, φημὶ δὴ τό 
τε σάββατον καὶ ἡ κυριακὴ; ἐν αἷς αἱ συνάξεις κατὰ τὰς 
ἐκκλησίας εἰώθασι γίνεσθαι, αὐτοὶ ἔντος τῶν τῆς πόλεως 
πυλῶν περὶ τὰς στοὰς ἀθροιζόμενοι, καὶ ῳδὰς ἀντιφώνους 
πρὸς τὴν 'Αρειάνων δόξαν συντιθέντες ἢδον' καὶ τοῦτο 
ἐποίουν κατὰ τὸ πλεῖστον μέρος τῆς νυκτός ὑπὸ δὲ ὄρθ- 
pov, τὰ τοϊαῦτα ἀντίφωνα λέγοντες, διὰ μέσης τῆς πόλεως 
ἐξηεσαν τῶν πυλῶν, καὶ τοὺς τόπους ἔνθα συνῆγον κατε- 
λάμβανον.... τότε δὴ καὶ ᾿Ιωάννης [Xpvodsoropos] εὐλα- 
βήθεις, μήτις τῶν ἁπλουστέρων ὑπὸ τῶν τοιούτων ῳδῶν 
ἀφελκυσθη τῆς ἐκκλησίας, ἀντιτίθησιν αὐτοῖς τοὺς τοῦ 
ἐδίου λαοῦ, ὅπως ἂν καὶ αὐτοὶ ταῖς νυκτεριναῖς ὑμνολο- 
γίαις σχολάζοντες, ἁμαυρώσωσι μὲν τὴν ἐκείνων περὶ τοῦ- 
Tov σπουδὴν, βεβαίους δὲ τοὺς οἰκείους πρὸς τὴν ἑαυτῶν 
πίστιν ἐργάσωνται.] Sozom. lib. viii. ο. 8; Theod. lib. 
ii. ο. 24; lib. iii.c. 10. [Julian having permitted the 
remains of St. Babylas to be removed from Daphne 
the Christians ἀσμένως τὸ ἄλσος καταλάβοντες. καὶ ἐπὶ 
ζεύγους τεθεικότες τὴν λάρνακα. πανδημεὶ ταύτης ἡγοῦντο, 
χορεύοντες καὶ τὴν Aavirexhy adovres μελῳδίαν, καὶ καθ᾽ 


Processions among Christians, in Tertullian’s Time. 


[ Boox Υ͂. 


this solemnity for the appeasmg of God’s 
wrath, and the averting of public evils, were 
of the Greek church termed Litanies; δ! 
Rogations, of the Latin. To the people of 
Vienna (Mamereus being their Bisho 

about 450 years after Christ) there befell 
many things, the suddenness and strange- 
ness whereof so amazed the hearts of all 
men, that the city they began to forsake as 
a place which heaven did threaten with im- 
minent ruin. It beseemed not the person 
of so grave a prelate to be either utterly 
without counsel as the rest were, or in a 
common perplexity to shew himself alone 
secure. Wherefore as many as remained 
he earnestly exhorteth to prevent portend- 
ed calamities, using those virtuous and holy 
means wherewith others in like case have 
prevailed with God. To which purpose he 
perfecteth the Rogations or Litanies before 
in use, and addeth unto them that which 
the present necessity required. Their good 
success moved Sidonius Bishop of Arverna 
to use the same so corrected Rogations 52, 


ἕκαστον κῶλον ἐπιφθεγγόμενοι, ““ αἰσχυνθήτωσαν πάντες 
“ol προσκυνοῦντες τοῖς γλυπτοῖς.) Novel. Ixviii. 
51. [Ixvii. 1. p. 261. ed. Gothofred. 1688, « Nulli li- 
‘“ eentiam esse neque monasterium neque ecclesiam - 
“neque orationis domum incipere wdificare, ante- 
“quam civitatis Deo amabilis [Θεοφιλέστατος] epis- 
“ copus orationem in loco faciat, et crucem figat, 
“ publicum processum [δημοσίαν πρόσοδον] ipse fa- 
“ciens, et causam manifestam omnibus statuens.” 
Ibid. cxxii. cap. 31,32, are laws for the protection 
of the litany services from disturbance, and for- 
bidding them to be solemnized except by the 
clergy. Both enactments are by Justinian.] 

51 Basil. Epist. Ixiii. [al. 207. t. iii. 311. αἱ Arra- 
vetat, ἃς ὑμεῖς νῦν ἐπιτηδεῦε ε. But it is truly ob- 
served by the Benedictine editor, that the word 
Litany is not employed here in its technical sense ; 
no procession being mentioned or implied.] Niceph. 
lib. xiv. ο. 3. [“ The younger Theodosius, having 
“to preside at the Circensian games in a time of 
“ excessive rain, which threatened famine, said to 
“the people, ‘It were better for us, deferring the 
“festivity, to appease God ? and they went forth 
‘in procession with the Litany, offering hymns to 
“ God : and the city with accordant voice became 
“jn a moment one Church.”] Cedren. in Theodos. 
{juniore, p. 281, ed. Xyland. Σεισμοὶ μεγάλοι ye- 
γόνασιν ἐν Ἰζ ὠνσταντινουπόλει". ... τοῦ γοῦν... πατριάρ- 
χοῦ μετὰ τοῦ κλήρου καὶ τοῦ λαοῦ ταῖς λιταῖς [ἔξω τῆς 
πύλεως] προσκαρτεροῦντος, περὶ ὥραν τρίτην, ἄφνω πάν- 
τῶν ὁρώντων ἡρπάγη vedvias εἰς τὸν ἀερὰ, καὶ ἤκουσε 
θείας φωνῆς παρεγγυώσης αὐτῳ, ἀναγγεῖλαι τῳ ἐπισ- 
κόπῳ καὶ τῳ aw, λιτανεύειν οὕτω, καὶ λέγειν, Αγιος 6 
Θεὸς, ἅγιος ἰσχυρὸς, ἅγιος ἀθάνατος, ἐλέησον ἡμᾳς" καὶ 
μηδὲν ἕτερον προστιθέναι" καὶ εὐθέως τοῦτο WaddovrTos 
τοῦ λαοῦ, ἔστη ὃ σεισμός. "Ὅθεν ὃ βασίλευς Θεοδόσιος, 
καὶ ἡ μακαρία Πουλχερία, ὑπεραγασθέντες τῳ θαύματι, 
ἐθέσπισαν κατὰ πᾶσαν οἰκουμένην οὕτω ψάλλεσθαι τὸν 
θεῖον ὕμνον.] 

52 Sidon. lib. vii. Epist. 1. [ad Mamereum. 
* Rumor est, Gothos in Romanum solum castra 
‘‘movisse. Huic semper irruptioni nos miseri Ar- 
“ verni janua sumus..... Solo tamen invectarum 
“to auctore Rogationum palpamur auxilio. . . Non 
“enim latet nostram sciscitationem, primis tempo- 
“ ribus harumce supplicationum institutarum civi- 


Ch. slit. 1.] 


at such time as he and his people were alf- 
ter afflicted with famine, and besieged with 
potent adversaries. For till the empty name 
of the empire came to be settled in Charles 
the Great, the fall of the Romans’ huge 
dominion concurring with other universal 
evils, caused those times to be days of much 
affliction and trouble throughout the world. 
So that Rogations or Litanies were then 
the very strength, stay, and comfort of 
God’s Church. Whereupon in the year 
506 it was by the council of Aurelia de- 
creed 5%, that the whole Church should be- 
stow yearly at the feast of Pentecost three 
days in that kind of processionary service. 
About half an hundred years after, to the 
end that the Latin churches which all ob- 
served this custom might not vary in the 
order and form of those great Litanies 
which were so solemnly every where ex- 
ercised, it was thought convenient by Gre- 

ry the First and the best of that name to 

raw the flower of them all into one 5“. 

[3.1 But thisiron began at length to gath- 
errust. Which thing the synod of Colen 
saw and in part redressed within that pro- 
vince, neither denying the necessary use 
for which such Litanies serve, wherein 
God’s clemency and mercy is desired by 
public suit, to the end that plagues, destruc- 


“tas celitus tibi credita per cujusmodi periculo- 
“rum terriculamenta vacuabatur. Nam mode 
“scene mcnium publicorum crebris terre woli- 
“bus concutiebantur ; nunc ignes sepe flammati 
* ecaducas culminum cristas superjecto favillarum 
* monte tumulabant ; nune stupenda foro cubilia 
“collocabat audacium pavenda mansuetudo cer- 
“yorum : cum tu inter iste discessu primorum 
“populariumque statu urbis exinanito, ad nova 
“6 celer yeterum Ninevitarum exempla decurristi. . 
“Qua devotione placatus inspector pectorum 
“Deus, fecit esse obsecrationem vestram vobis 
“saluti, ceteris imitationi, utrisque presidio. .... 
“Que omnia sciens populus iste, Viennensibus 
*‘tuis et accidisse prius et non accessisse poste- 
“Trius, vestigia tam sacrosancte informationis am- 
* plectitur, sedulo petens, ut conscientiz tue be- 
“ atitudo mittat orationum suarum suffragia, qui- 
© bus exempla transmisit.” Biblioth. Patr. Colon. 
V. 1020.] 

53 Concil. tom. ii. p. 513. [iv. 1408. E. “ Roga- 
*tiones, i. 6. Litanias ante ascensionem Domini 
“ab omnibus ecclesiis placuit celebrari: ita ut 
“premissum triduanum jejunium in dominice 
“ascensionis festivitate solvatur : per quod tridu- 
“um servi et ancille ab omni opere relaxentur, 
*‘ quo magis plebs universa conveniat.’”’] 

54[See Palmer’s Origines Liturgice, i. 267—-272.] 

55 Concil. tom. y. anno 1536. [Conc. Colon. i. p. 
9.c. 7, 8; xiv. 546, 547. “Quod processiones 
“per agros et campos peraguntur, rationem qui- 
‘dem habet, nempe quod populus oret, ut segetes 
“ac fruges terre a Domino conserventur: verum 
“ut alia plurima, ita et hic mos hominum malitia 
“depravatus est, quod per occasionem talis de- 
“ambulationis, que Deo placando erat instituta, 
* multa scclera committantur. Quamobrem nobis 
* satius videtur, ut he, alieque supplicationes ac 
“ὁ processiones, de cetero intra septa ecclesiarum 

Vor. I. 24 


Abuse of Processions: how remedied. 


369 


tions, calamities, famines, wars, and all oth- 
er the like adversities, which for our mani- 
fold sins we have always cause to fear, may 
be turned away from us and prevented 
through his grace; nor yet dissembling the 
great abuse whereunto as sundry other 
things so this had grown bymen’s improbi- 
ty and malice to whom that which was de- 
vised for the appeasing of God’s displeasure 
gave opportunity of committing things 
which justly kindled his wrath. For reme- 
dy whereof it was then thought better, that 
these and all other supplications or proces- 
sions should be no where used but only 
within the walls of the house of God, the 
place sanctified unto prayer. And by us 
not only such inconveniences being reme- 
died, but also whatsoever was otherwise 
amiss in form or matter, it now remaineth 
a work, the absolute perfection whereof up- 
braideth with error or somewhat worse 
them whom in all parts it doth not satisfy. 

[4.] As therefore Litanies have been of 
longer continuance than that we should 
make either Gregory or Mamercus the au- 
thor of them, so they are of more perma- 
nent use than that now the Church should 
think it needeth them not. What dangers 
at any time are imminent, what evils hang 
over our heads, God doth know and not 
we. We find by daily experience that 
those calamities may be nearest at hand, 
readiest to break in suddenly upon us, 
which we in regard of times or circumstan- 
ces may imagine to he furthest off. Or if 
they do not indeed approach, yet such mise- 
ries as being present all men are apt to be- 
wail with tears, the wise by their prayers 
should rather prevent. Finally, if we for 
ourselves had a privilege of immunity, doth 
not true Christian charity require that what- 
soever any part of the world, yea any one 
of all our brethren- elsewhere doth either 
suffer or fear, the same we account as 
our own burden? What one petition is 
there found in the whole Litany, whereof 
we shall ever be able at any time to say 
that no man living needeth the grace or 
benefit therein craved at God’s hands? 1 
am not able to express how much it doth 
grieve me, that things of principal excel- 
lency should be thus bitten at, by men whom 
God hath endued with graces both of wit 
and learning for better purposes, 

XLII. We have from the Apostles of 
our Lord Jesus Christ received that brief 
confession of faith which hath 
been always a badge of the 
Church, a mark whereby to 
discern Christian men from In- 
fidels and Jews. “This faith 


Of Athana- 
sius’ Creed, 
and Gloria 

Patri 56. 


“ yeligiose fiant, ac ut in templo, loco precationi- 


“bus peculiariter dedicato, oretur Deus, habeatur 
κε que tum pius rei ac tempori conyeniens ad pop- 
* ulum commonitorius sermo.” 


56 T. C. lib.i. p. 137. [107.] “ The like may be 


370 


Nicene Creed. 


“received from the Apostles and their dis- } 


“ ciples, sith Irenzeus 57, the Church, though 
“ dispersed throughout the world doth not- 
“ withstanding keep as safe as if it dwelt 
“ with in the walls of some one house, and 
“ as uniformly hold, as if it had but one only 
“heart and soul; this as consonantly it 
“ preacheth, teacheth, and delivereth, as if 
* but one tongue did speak for all. 
“sun shineth to the whole world, so there 
“is no faith but this one published, the 
“ brightness whereof must enlighten all that 
“come to the knowledge of the truth.” 
“ This rule,” saith Tertullian 58, “ Christ did 
“ institute ; the stream and current of this 
“ rule hath gone as far, it hath continued as 
“long, as the very promulgation of the 
“ Gospel.” 

[3] Under Constantine the emperor 
about three hundred years and upward after 
Christ, Arius, a priest in the church of Alex- 
andria, a subtle-witted and a marvellous 
fair-spoken man, but discontented that one 
should be placed before him in honour, 
whose superior he thought himself in desert, 


ἐς said of the Gloria Patri and the Athanasius’ 
“ Creed. It was first brought into the Church to 
«“ the end that men thereby should make an open 
« profession in the Church of the divinity of the 
«“ Son of God against the detestable opinion of 
4“. Arius and his disciples, wherewith at that time 
ἐς marvellously swarmed almost the whole Chris- 
«“tendom. Now that it hath pleased the Lord to 
« quench that fire, there is no such cause why 
“these things should be in the Church, at the 
“ least why that Gloria Patri should he so often 
« repeated.” [Strype, Aylm. 71. “ The Bishop si- 
« Jenced one Huckle, a minister in his diocese, . . 
«ς an impugner of the book, anda gatherer of night 
“ conventicles, and more lately a busy disputer 
« against Athanasius’ Creed. ‘They attacked the 
« Nicene Creed also. Adm. ap. Whitg. Def. 589. 
«The Nicene Creed was not read in their com- 
«ἐ munion ; we have it in ours.” 

57 Lren. lib. 1. cap. 3. [4]. ο.. 10. p. 46. " μὲν ἐκκλη- 
σία, καίπερ κιθ᾽ ὅλης τῆς οἰκουμένης ἕως περάτων τῆς 
γῆς διεσπαρμένη, πιρὰ δὲ τῶν ᾿Αποστύλων. καὶ τῶν ἐκ- 


ξδίνων μαθητῶν παραλαβοῦσα τὴν εἰς ἕνα Θεὸν. Πατέρα! 


παντοκράτορα ...πίστιν.. «καὶ εὶς ἕνα Χριστὸν ᾿Ιησοῦν .. 
καὶ εἰς Πνεῦμα ἅγιον... «τοῦτο τὸ κήρυγμα παρειληφυῖα, 
καὶ ταυτὴν τὴν πίστιν, ὡς προΐφαμεν, ἡ ἐκκλησία καίπερ 
ἐν ὅλῳ τῷ κόσμῳ διεσπαρμένη, ἐπιμελῶς φυλᾶσσει, ὡς 
ἕνα οἶκον οἱκοῦσα" καὶ ὁμοίως πιστεύει τούτοις. ὡς μίαν 
ψυχὴν καὶ τὴν αὐτὴν ἔχουσά καρδίαν" καὶ συμφώνως 
ταῦτα κηρύσσει, καὶ διδασκει, καὶ παραδίδωσιν, ὥς ἕν 
στόμα κεκτημένη “Ὥσπερ ὃ ἥλιος, τὸ κτίσμα τοῦ 
Θεοῦ, ἐν ὅλῳ τῳ κύσμῳ εἷς καὶ ὁ αὐτός" οὕτω καὶ τὸ κή- 
ρυγμα τῆς ἀληθείας πανταχὴ φαίνει, καὶ φωτιζει πάντας 
ἀνθρώπους τοὺς βουλομένους εἰς ἐπίγνωσὶν ἀληθείας ἐλ- 
θεῖν.) 

58 Tertull. de Preeser. advers. Heret. [c. 14. 
“Hee regula a Christo instituta nullus 
“habet apud nos questiones, nisi quas hwreses 
“ inferunt, et que hereticos faciunt.”] et advers. 
Prax. [c. 2. * Hane regulam ab initio Evangelii 
« decucurrisse, etiam ante priores quosque hereticos, 
“nedum ante Praxean hesternum, probabit tam 


“ ipsa posteritas omnium hereticorum, quam ipsa | eth. 


“ἐ novellitas Praxew hesterni.”] 


As one | 


Secret Progress of Arianism. 


[Boox V. 


became through envy and stomach prone 
unto contradiction, and bold to broach at 
the length that heresy, wherein the deity 
of our Lord Jesus Christ contained but not 
opened in the former creed, the co-equalit 

and co-eternity of the Son with the Father 
was denied. Being for this impiety de- 
prived of his place by the bishop of the 
same church, the punishment which should 
have reformed him did but increase his ob- 
stinacy, and give him occasion of labouring 
with greater earnestness elsewhere to en- 
tangle unwary minds with the snares of his 
damnable opinion. Arius in short time 
had won to himself a number both of fol- 
lowers and of great defenders, whereupon 
much disquietness on all sides ensued. The 
emperor to reduce the Church of Christ 
unto the unity of sound belief, when other 
means whereof trial was first made took no 
effect, gathered that famous assembly of 
three hundred and eighteen bishops in the 
council of Nice, where besides order taken 
for many things which seemed to need re- 
dress, there was with common consent for 
ihe settling of all men’s minds, that other 
confession of faith set down which we call 
the Nicene Creed, whereunto the Arians 
themselves which were present subscribed 
also; not that they meant sincerely and in- 
deed to forsake their error, but only to es- 
cape deprivation and exile, which they saw 
they could not avoid openly persisting in — 
their former opinions when the greater part 

had concluded against them, and that with 
the emperor’s royal assent. Reserving 
therefore themselves unto future opportuni- 
ties, and knowing that it would not boot 
them to stir again in a matter so composed, 
unless they could draw the emperor first 
and by his means the chiefest bishops unto 
their part; till Constantine’s death and 
somewhat after they always professed love 
and zeal to the Nicene faith, yet ceased not 
in the meanwhile to strengthen that part 
which in heart they favoured, and to infest 
by all means under colour of other quarrels 
their greatest adversaries in this cause: 
amongst them Athanasius especially, whom 
by the space of forty-six years, from the 
time of his consecration to succeed Alexan- 
der archbishop in the church of Alexandria 
till the last hour of his life in this world, 
they never suffered to enjoy the comfort of 
a peaceable day. The heart of Constantine 
stolen from him, Constantius Constantine’s 
successor his scourge and torment by all 
the ways that malice armed with sovereign 
authority could devise and use. Under 
Julian no rest given him. And in the days 
of Valentinian as little. Crimes there were 
laid to his charge many, the least whereof 
being just had bereaved him of estimation 
and credit with men while the world stand- 
His judges evermore the selfsame 


men by whom his accusers were suborned. 


Ch. xlii. 3—5.] 


Yet the issue always on their part, shame ; 
on his, triumph. Those bishops and pre- 
lates, who should have accounted his cause 
theirs, and could not many of them but with 
bleeding hearts and with watered cheeks 
behold a person of so great place and 
worth constrained to endure so foul indigni- 
ties, were sure by bewraying their affection 
towards him to bring upon themselves those 
molestations, whereby if they would not be 
drawn to seem his adversaries, yet others 
should be taught how unsafe it was to con- 
tinue his friends. 

5] Whereupon it came to pass in the 
end, that (very few excepted) all became 
subject to the sway of time; other odds 
there was none amongst them, saving only 
that some fell sooner away, some later, 
from the soundness of belief; some were 
leaders in the host of impiety, and the rest 
as common soldiers, either yielding through 


fear, or brought under with penury, or by: 


flattery ensnared, or else beguiled through 
simplicity, which is the fairest excuse that 
well may be made for them. Yea (that 
which all men did wonder at) Osius the 
ancientest bishop that Christendom then 
had, the most forward in defence of the 
Catholic cause and of the contrary part 
most feared, that very Osius with whose 
hand the Nicene Creed itself was set down 
and framed for the whole Christian world 
to subscribe unto, so far yielded in the end 
as even with the same hand to ratify the 
Arians’ confession, a thing which they 
neither hoped to see, nor the other part 
ever feared, till with amazement they saw 
it done. Both were persuaded that al- 
though there had been for Osius no way 
but either presently subscribe or. die, his 
answer and choice would have been the 
same that Eleazar’s was5, “It doth not 
“become our age to dissemble, whereby 
“many young persons might think, that 
«60 Osjus an hundred years old and upward 
“were now gone to another religion, and 
“so through mine hypocrisy (for a little 
“time of transitory life) they might be de- 
“ceived by me, and I procure malediction 
“and reproach to my old age. For though 
“1 were now delivered from the torments 
“of men, yet could I not escape the hand 
“of the Almighty, neither alive nor dead.” 
But such was the stream of those times, 
that all men gave place unto it, which we 
cannot but impute partly to their own over- 
sight. For at the first the emperor was 
theirs, the determination of the council of 
Nice was for them, they had the Arians’ 
hands to that council. So great advantages 


are never changed so far to the contrary, 


but by great error. 


59 2 Mac. vi. 24. 
τἂν Major centenario. Sulpit. Sever. Hist. lib. ii. 
c. 


Fall of Osius. Invpolicy of the Catholics. 


371 


[4.] It plainly appeareth that the first 
thing which weakened them was their se- 
curity. Such as they knew were in heart 
still affected towards Arianism, they suffered 
by continual nearness to possess the minds 
of the greatest about the emperor, which 
themselves might have done with very good 
acceptation, and neglected it. In Constan- 
tine’s lifetime to have settled Constantius 
the same way had been a duty of good ser- 
vice towards God, a mean of peace and 
great quietness to the Church of Christ, a 
labour easy, and how likely we may con- 
jecture, when after that so much pain was 
taken to instruct and strengthen him in the 
contrary course, after that so much was 
done by himself to the furtherance of here- 
sy, yet being touched in the end voluntarily 
with remorse, nothing more grieved him 
than the memory of former proceedings in 
the cause of religion, and that which he 
now foresaw in Julian, the next physician 
into whose hands the body that was thus 
distempered must fall 51, 

[5.] Howbeit this we may somewhat ex- 
cuse, inasmuch as every man’s particular 
care to his own charge was such as gave 
them no leisure to heed what others prac- 
tised in princes’ courts. But of the two 
synods of Arimine and Scleucia what 
should we think? Constantius by the 
Arians’ suggestion had devised to assemble 
all the bishops of the whole world about 
this controversy, but in two several places, 
the bishops of the west at Arimine in Italy, 
the eastern at Seleucia the same time. 
Amongst them of the east there was no 
stop, they agreed without any great ado, 
gave their sentence against heresy, excom- 
municated some chief maintainers thereof, 
and sent the emperor word what was done. 
They had at Arimine about four hundred 
which held the truth, scarce of the adverse 
part fourscore, but these obstinate, and the 
other weary of contending with them; 
whereupon by both it was resolved to send 
to the emperor such as might inform him 
of the cause, and declare what hindered 
their peaceable agreement. There are 
chosen for the catholic side such 535 men as 
had in them nothing to be noted but boid- 
ness, neither gravity nor learning nor wis- 
dom. The Arians for the credit of their 
faction take the eldest, the best experienced, 
the most wary, and the longest practised 
veterans they had amongst them. The 
emperor conjecturing of the rest on either 
part by the quality of them whom he saw, 
sent them speedily away, and with them a 


61 (Greg. Naz. Orat. 21. t. i. 389.] 

62 Sulpit.lib. ii. [c. 57.] “* Ex parte nostra legun- 
“tur homines adolescentes, parum docti et parum 
“ cauti. Ab Arianis autem missi senes, callidi et 
“ingenio valentes, veterno perfidie imbuti, qui 
“ apud regem facile superiores exstiterunt.” 


372 


certain confession of faith ambiguously 58 
and subtilly drawn by the Arians, where- 
unto unless they all subscribed, they should 
in no case be suffered to depart from the 
place where they were. At the length it 
was perceived, that there had not been in 
the Catholics either at Arimine or at Seleu- 
cia so much foresight, as to provide that true 
intelligence might pass between them what 
was done. Upon the advantage of which 
error, their adversaries, abusing each with 
persuasion that other had yielded, surprised 
both. The emperor the more desirous and 
glad of such events, for that, besides all 
other things wherein they hindered them- 
selves, the gall and bitterness of certain 
men’s writings, who spared him little for 
honour’s sake, made him for their sakes the 
less inclinable to that truth, which he him- 
self should have honoured and loved. 

Only in Athanasius there was nothing ob- 
served throughout the course of that long 
tragedy, other than such as very well be- 
came a wise man to do and a righteous to 
suffer. So that this was the plain condition 
of those times: the whole world against 
Athanasius, and Athanasius against it; 
half a hundred of years spent in doubtful 
trial which of the two in the end would pre- 
vail, the side which had all, or else the part 
which had no friend but God and death, the 

_one a defender of his innocency, the other 
a finisher of all his troubles. 

[6.] Now although these contentions were 
cause of much evil, yet some good the 
Church hath reaped by them, in that they 
occasioned the learned and sound in faith to 
explain such things as heresy went about 
to deprave. And in this respect the Creed of 
Athanasius first exhibited unto Julius bishop 
of Rome δ΄, and aftergvards (as we may 
probably gather) sent to the emperor Jovi- 
an ὅ5, for his more full information concern- 
ing that truth which Arianism so mightily 
did impugn, was both in the East and the 
West churches accepted as a treasure of 
inestimable price, by as many as had not 
given up even the very ghost of belief®*. 
Then was the Creed of Athanasius writ- 
ten 57, howbeit not then so expedient to be 
publicly used as now in the Church of God ; 
because while the heat of division lasteth 
truth itself enduring opposition doth not so 
quietly and currently pass throughout all 


63 [bid. [c. 59.] “ Hisdemque conscriptam ab 
“jmprobis fidem tradit verbis fallentibus involu- 
“tam, que catholicam disciplinam perfidia la- 
« tente loqueretur.” ͵ 

64[A conjecture of Baronius, Ann. A. D. 340.] 

65 [Greg. Naz. Orat. 21. t. i. p. 394.] 

65 Greg. Nazian. de Athan. (ubi sub.) Taérny 
μοι δοκοῦσιν αἰδούμενοι τὴν ὁμολογίαν οἵτε τῆς ἑσπερίας 
καὶ τῆς ἐώας ὅσον βιώσιμον. 

67[For the most probable account of this mat- 
ter, see Waterland’s Critical Hist. of the Athana- 
sian Creed. Works, iv. 241 .. 269. Oxford, 1823.) 


Firmness of Athanasius. 


Origin of his Creed. [Book V. 
men’s hands, neither can be of that account 
which afterwards it hath, when the world 
once perceiveth the virtue thereof not only 
in itself, but also by the conquest which God 
hath given it over heresy. 

That which heresy did by sinister inter- 
pretations go about to pervert in the first 
and most ancient Apostolic Creed, the 
same being by singular dexterity and plain- 
ness cleared from those heretical corrup- 
tions partly by this Creed of Athanasius, 
written about the year three hundred and 
forty, and partly by that other 58. set down 
in the Synod of Constantinople forty years 
after, comprehending together with the Ni- 
cene Creed an addition of other articles 
which the Nicene Creed omitted, because 
the controversy then in hand needed no 
mention to be made of them; these catho- 
lic declarations of our belief delivered by 
them which were so much nearer than we 
are unto the first publication thereof, and 
continuing needful for all men at all times 
to know, these confessions as testimonies 
of our continuance in the same faith to this 
present day, we rather use than any other 
gloss or paraphrase devised by ourselves, 
which though it were to the same effect, 
notwithstanding could not be of the like 
authority and credit. ον that of Hilary 59 
unto St. Augustine hath been ever and is 
likely to be always true: “ Your most re- 
“Jigious wisdom knoweth how great their 
“number is in the Church of God, whom 
“the very authority of men’s names doth 
“keep in that opinion which they hold al- 
“ready, or draw unto that which they have 
“not before held.” 

[7.1 ‘Touching the Hymn of Glory, our 
usual conclusion to Psalms: the glory of 
all things is that wherein their highest per- 
fection doth consist7; and the glory of 
God that divine excellency whereby he is 
eminent above all things”, his omnipo- 
tent, infinite, and eternal Being, which an- 
gels and glorified saints do intuitively be- 
hold 7, we on earth apprehend principall 
by faith, in part also by that kind of knowl- 
edge which groweth from experience of 
those effects, the greatness whereof ex- 
ceedeth the powers and abilities of all erea- 
tures both in heaven and earth. God is 
glorified, when such his excellency above 
all things is with due admiration acknowl- 


68 That Creed which in the Bovk of Common 
Prayer followeth immediately after the reading of 
the Gospel. 

69 Hilar. Arelat. Epist. ad Aug. [§. 8. t. ii, 828. 
“Non ignorat prudentissima pietas tua, quanto 
“ plures sint in Ecclesia, qui auctoritate nominum 
“in sententia teneantur, aut a sententia transfe- 
“ rantur.”’] 

701 Cor. xv. 40. 

τὶ Exod, xxxiii. 18 ; 


Heb. i. 3. 
72 Matt. xvii. 10. 


Ch. xxxii. 8—10.] Disputes about the two Forms of the Gloria Patri. 


edged 78. Which dutiful acknowledgment 
of God’s excellency by occasion of special 
effects, being the very proper subject and 
almost the only matter purposely treated 
of in all psalms, if that joyful Hymn of 
Glory have any use in the Church of God 
whose name we therewith extol and mag- 
nify, can we place it more fitly than where 
now it serveth as a close or conclusion to 
psalms ? 

[8.1 Neither is the form thereof newly 
or unnecessarily invented. ‘“ We must 
“(saith™4 St. Basil) as we have received 
“even so baptize, and as we baptize even 
“so believe, and as we believe even so give 
“glory.” Baptizing we use the name of 
the Father, of the Son, and of the Holy 
Ghost; confessing the Christian faith we 
declare our belief in the Father, and in the 
Son, and in the Holy Ghost; ascribing glo- 
ry unto God we give it to the Father, and 
to the Son, and to the Holy Ghost. It is 
ἀπόδειξις τοῦ ὀρθοῦ dpoviparos75, “the token of a 
“true and sound understanding” for matter 
of doctrine about the Trinity, when in min- 
istering baptism, and making confession, 
and giving glory, there is a conjunction of 
all three, and no one of the three severed 
from the other two. 

[9.] Against the Arians affirming the 
Father to be greater than the Son in hon- 
our, excellency, dignity, majesty, this form 
and manner of glorifying God was not at 
that time first begun, but received long be- 
fore, and alleged at that time as an argu- 
ment for the truth”. “If ao Pheebadi- 
“us) there be that inequality which they 
“affirm, then do we every day blaspheme 
“ God, when in thanksgivings and offerings 
“of sacrifice we acknowledge those things 
“common to the Fatherand the Son.” The 
Arians therefore, for that they perceived 
how this did prejudice their cause, altered 
the Hymn of Glory, whereupon ensued in 
the church of Antioch about the year three 
hundred and forty-nine that jar which The- 


73 Josh. vii. 19 ; Psal. xxii. 23. 

“Basil. Epst. 78 [al. 125. p. 216. Ὁ. det γὰρ 
ἡμᾶς βαπτίζεσθαι piv ὡς παρελάβομεν" πιστεύειν δὲ ὡς 
βαπτιζόμεθα: δοξάζειν δὲ ὡς πεπιστεύκαμεν, Πάτερα κάϊ 
Υἱὸν καὶ Αγιον Πνεῦμα. This epistle is in the na- 
ture of a solemn document, much to the same pur- 
pose as the Athanasian creed itself: reciting the 
Nicene creed, and the blasphemies which had since 
become current, and anathematizing them. 

75 [S. Basil, ubi supr.] 

76 Pheebad. lib. ddntra Arian. [ap. Bibl. Patr. 
Colon. t. iv. 232. C. “ « Pater, inquit, ‘major me 
“est? et quomodo major, statim heretica pre- 
“sumptione definiunt : honore, claritate, digni- 
“ tate, majestate. Quod si ita est, cur jubetur ut 
« omnes honorificent Filium, sicut honorificant Pa- 
“trem? Quod si ita est, ergo quotidie blasphe- 
*mamus in gratiarum actionibus et oblationihus 
* sacrificiorum, communia hee Patri et Filio con- 
« fitentes.”] 


373 


odoret and Sozomen mention™. “ In their 
“quires while they praised God together 
“as the manner was, at the end of the 
“psalms which they sung, it appeared what 
“opinion every man held, forasmuch as 
“they glorified some the Father, and the 
“ Son, and the Holy Ghost; some the Fath- 
“er by the Son in the Spirit; the one sort 
“thereby declaring themselves to embrace 
“the Son’s equality with the Father as the 
“council of Nice had defined, the other sort 
“against the council of Nice his inequali- 
“ty.” Leontius their bishop although an 
enemy to the better part, yet wary and 
subtile, as in a manner all the heads of the 
Arian’s faction were, could at no time be 
plainly heard to use either form, perhaps 
lest his open contradicting of them whom 
he favoured not might make them the more 
eager, and by that mean the less apt to be 
privately won; or peradventure for that 
though he joined in opinion with that sort 
of Arians who denied the Son to be equal 
with the Father, yet from them he dissent- 
ed which thought the Father and the Son 
not only unequal but unlike, as Aetius did 
upon a frivolous and false surmise, that be- 
cause the Apostle hath said, “ One God of 
“whom, one Lord by whom, one Spirit am 
“whom’7’,” his different manner of speech 
doth argue a different nature and being in 
them of whom he speaketh: out of which 
blind collection it seemeth that this their 
new devised form did first spring. 

[10.] But in truth even that very form 
which the Arians did then use (saving that 
they chose it to serve as their special mark 
of recognizance, and gave it secretly with- 
in themselves a sinister construction) hath 
not otherwise as much as the show of any 
thing which soundeth towards impiety. For 
albeit if we respect God’s glory within it- 
self, it be the equal right and possession 
of all three, and that without any odds, any 
difference; yet touching his manifestation 
thereof unto us by continual effects, and 


77 Theod. lih. 11. cap. 24.[deyn διηρημένους τοὺς te- 
ρωμένους καὶ τὸν λοιπὸν ὅμιλον θεωρῶν, Kat τοὺς μὲν 
τὸ, ΚΑΙ, σύνδεσμον ἐπὶ τῆς τοῦ Yiot δοξολογίας τιθ- 
évras, τοὺς δὲ τὴν piv, ΔΙ’ OY, πρόθεσιν ἐπὶ τοῦ Υἱοῦ, 
τὴν δὲ, ἜΝ, ἐπὶ τοῦ Πνεύματος προσαρμόζοντας, σιγὴ 
τὴν δοξολογίαν προσέφερε" μόνον δὲ τὸ, εἰς τοὺς αἰῶνας 
τῶν αἰώνων, ἤκουον οἱ πελάζοντες.] Sozom. lib. iv. 
[iii.] cap. 19. [20 κατὰ χόρους ὡς ἔθος ἐν τῳ ὑμνεῖν 
τὸν θεὸν συνιστάμενοι, πρὸς τῳ τέλει τῶν ωδῶν τὴν οἱ- 
κείαν προαίρεσιν ἐπεδείκνυον" καὶ οἱ μὲν, ΤΪατέρα KAT 
Υἱὸν ὡς ὁμότιμον ἐδόξαζον" οἱ δὲ ἸΠατέρα ἜΝ Ὑἱῳ, τὴ 
παρένθεσει τῆς προθέσεως δευτερεύειν τὸν Υἱὸν ἀποφαί- 
νοντες" ἀμέλει τοι τούτων ὡδὲ γεγενημένων. ἁπορῶν ὅ τι 
ποιήσειε Λεόντιος, ὃς κατὰ τόνδε τὸν χρόνον ἐκ τῆς ἐν- 
αντίας αἱρέσεως τὸν ᾿Αντιοχίων διεῖπε θρόνον. κωλύειν 
μὲν οὐκ ἐπεχείρησε τοὺς κατὰ τὴν rapidoow τῆς ἐν Νι- 
καίᾳ συνόδου τὸν Θεὸν ὑμνοῦντας" ἐδεδίει γὰρ, μὴ στα- 
σίαση τὸ πλῆθος. λέγεται δὲ τῆς κεφαλῆς ἐφαψάμενος, 
ὑπο πολίας λυκῆς οὔσης, εἰπεῖν. ὡς ““ ταυτησὶ τῆς χιόνος 
ἐς λυθείσης, πολὺς ἔσται πηλός.) 


Ἴ8 1. Cor. viii. 6 ; xii. 3, 4, 13. 


374 


our perpetual acknowledgment thereof un- 
to him likewise by virtuous offices, doth not 
every tongue both ways confess, that the 
brightness of his glory hath spread itself 
throughout the world by the ministry of his 
only-begotten Son, and is im the manifold 
graces of the Spirit every way marvellous ; 
again, that whatsoever we do to his glory, 
it is done in the power of the Holy Ghost, 
and made acceptable by the merit and me- 
diation of Jesus Christ? So that glory to 
the Father and the Son, or glory to the 
Father by the Son, saving only where evil 
minds do abuse and pervert most holy 
things, are not else the voices of error and 
schism, but of sound and sincere religion. 

[11.1 It hath been the custom of the 
Church of Christ to end sometimes prayers, 
and sermons always, with words of glory ; 
wherein, as long as the blessed Trinity had 
due honour, and till Arianism had made 
it a matter of great sharpness and subtilty 
of wit to be a sound believing Christian, 
men were not curious what syllables or par- 
ticles of speech, they used. Upon which 
confidence and trust notwithstanding when 
St. Basil began to practise the like indiffer- 
ency, and to conclude public prayers, glo- 
rifying sometime the Father with the Son 
and the Holy Ghost, sometime the Father 
by the Son in the Spirit, whereas long cus- 
tom had inured them unto the former kind 
alone, by means whereof the latter was new 
and strange in their ears; this needless ex- 
periment brought afterwards upon him a 
necessary labour of excusing himself to his 
friends, and maintaining his own act against 
them, who because the light of his candle 
too much drowned theirs, were glad to lay 
hold on so colourable matter, and exceeding 
forward to traduce him as an author of sus- 
picious innovation 7°. 

How hath the world forsaken that course 
which it sometime held ? How are the judg- 
ments, hearts, and affections of men alter- 
ed? May we not wonder that a man of St. 
Basil’s authority and quality, an arch-pre- 
Jate in the house of God, should have his 
name far and wide called in question, and 
be driven to his painful apologies, to write 
in his own defence whole volumes, and yet 
hardly to obtain with all his endeavour a 
pardon, the crime laid against him being but 
only a change of some one or two syllables 
in their usual church liturgy ? It was thought 
in him an unpardonable offence to alter any 
thing; in us as intolerable that we suffer 


79 [De Sp. Sancto, cap. 1. t. iii. p. 3. Ὁ. Τροσευ- 
χομένῳ μοι πρώην μετὰ τοῦ λαοῦ, καὶ ἀμφοτέρως τὴν 
δοξολογίαν ἀποπληρσῦντι τῳ Θεῳ καὶ Πατρὶ, νῦν μὲν 
μετὰ τοῦ Ὑἱοῦ σὺν τῳ Πνεύματι τῳ “Αγίῳ, νῦν δὲ διὰ 
τοῦ Ὑἱοῦ ἐν τῳ ᾿Α ίῳ Πνεύματι, ἐπέσκηψάν τινες τῶν 
παρόντων, ξενιζούδαις ἡμᾶς φωναῖς κεχρῆσθαι λέγοντες, 
καὶ ἅμα πρὸς ἀλλῆλας ὑπεναντίως ἐχούσαις. Ὁ ex- 
plain and justify himself was his immediate object 
in writing the Treatise of the Holy Ghost.] 


Warnings against Heresy not yet superfluous. 


[Boox V. 


any thing to remain unaltered. The very 
Creed of Athanasius and that sacred Hymn 
of glory, than which nothing doth sound 
more heavenly in the ears of faithful men, 
are now reckoned as superfluities, which 
we must in any case pare away, lest we 
cloy God with too much service. Is there 
in that confession of faith any thing which 
doth not at all times edify and instruct the 
attentive hearer? Or is our faith in the 
blessed Trinity a matter needless to be so 
oftentimes mentioned and opened in the 
principal part of that duty which we owe 
to God, our public prayer? Hath the 
Church of Christ from the first beginning 
by a secret universal instinct of God’s good 
Spirit always tied itself to end neither ser- 
mon nor almost any speech of moment 
which hath concerned matters of God with- 
out some special words of honour and glory 
to that Trinity which we all adore; and is 
the like conclusion of psalms become now 
at the length an eyesore or a galling to 
their ears that hear it? 

[12.] “Those flames of Arianism” they 
say “are quenched, which were the cause 
“why the Church devised in such sort to 
“confess and praise the glorious deity of 
“the Son of God. Seeing therefore the 
“sore is whole, why retain we as yet the 
“plaister ? When the cause why any thing 
“was ordained doth once cease, the thing 
“itself should cease with it, that the Church 
“being eased of unprofitable labours, need- 
“ful offices may the better be attended. 
“For the doing of things unnecessary, is 
“many times the cause why the most ne- 
“cessary are not done.” But in this case 
so to reason will not serve their turns. 

For first, the ground whereupon they 
build is not certainly their own but with spe- 
cial limitations. Few things are so restrain- 
ed to any one end or purpose that the same 
being extinct they should forthwith utterly 
become frustrate. Wisdom may have fra- 
‘med one and the same thing to serve com- 
modiously for divers ends, and of those ends 
any one be sufficient cause for continuance 
though the rest have ceased; even as the 
tongue, which nature hath given us for an 
instrument of speech, is not idle in dumb 
persons, because it also serveth for taste. 
Again, if time have worn out, or any other 
mean altogether taken away what was first 
intended, uses not thought upon before may 
afterwards spring up, and be reasonable 
causes of retaining that which other con- 
siderations did formerly procure to be in- 
stituted. And it cometh sometime to pass 
that a thing unnecessary in itself as touch- 
ing the whole direct purpose whereto it was 
meant or can be applied, doth notwithstand- 
ing appear convenient to be still held even 
without use, lest by reason of that cohe- 
rence which it hath with somewhat most ne- 
cessary, the removal of the one should en- 


Ch. xlii. 13.] 


damage the other; and therefore men which 
have clean lost the possibility of sight keep 
still their eyes nevertheless in the place 
where nature set them. 

As for these two branches whereof our 
question groweth, Arianism was indeed 
some occasion of the one, but a cause of nei- 
ther, much less the only entire cause of both. 
For albeit conflict with Arians brought forth 
the occasion of writing that Creed which 
long after was made a part of the church 
liturgy, as hymns and sentences of glory 
were a part thereof before; yet cause suffi- 
cient there is why both should remain in 
use, the one as a most divine explication of 
the chiefest articles of our Christian belief, 
the other as an heavenly acclamation of 
joyful applause to his praises in whom we 

elieve ; neither the one nor the other un- 
worthy to be heard sounding as they are 
in the Church of Christ, whether Arianism 
live or die. 

[13.] Against which poison likewise if 
we think that the Church at this day need- 
eth not those ancient preservatives which 
ages before us were so glad to use, we de- 
ceive ourselves greatly. The weeds of her- 
esy being grown unto such ripeness as that 
was, do even in the very cutting down scat- 
ter oftentimes those seeds which for a while 
lie unseen and buried in the earth, but after- 
ward freshly spring up again no less per- 
nicious than atthe first. Which thing they 
very well know and I doubt not will easily 
confess, who live to their great both toil and 
grief, where the blasphemies of Arians, 
Samosatenians, Tritheites, Eutychians, and 
Macedonians 50 are renewed ; renewed hy 
them who to hatch their heresy have chosen 
those churches as fittest nests, where Atha- 
nasius’ Creed isnot heard ®!; by them I say 


80 [Beza to Duditius, Tract. iii. 191. “ Vestra- 
“rum ecclesiarum turbatores Tritheite, Ariani, 
“Samosateni.” Id. Pref. ad Explic. Perfid. Val. 
Gent. 13.“ Ecce in unico Serveto reyocati sunt 
“ab inferis Samosatenus, Arius, et Eutyches.” 
The Macedonian heresy was especially adyocated 
by Stator, a pupil of Beza, in a Polish Synod, 
1561. Fleury, t. xxxii. ]. 157, ο. 80.] 

81 (It would seem on comparison of the several 
confessions of the Protestant churches, (vid. Syn- 
tagm. Confess. Gen. 1554,) that this expression, 
‘js not heard,” can hardly mean the total exclu- 
sion of this Creed from the Church formularies, 
since they almost all recognise it. Vid. Conf. Helv. 
c. 11: Gallican. c. 5 ; Saxon. c. 1 ; Wirtemb. c. 
1 ; and (although less expressly) Bohem. art. 3. 
It remains that Hooker must be supposed to mean 
the exclusion of the Creed from the public liturgy : 
in which case his remark applies more especially 
to the Calvinistic and Zuinglian churches, as also 
to the Bohemian or Moravian : which two denom- 
inations formed the majority of the Polish protes- 
tants. Accordingly we find Valentinus Gentilis 
declaring that among the churches such as they 
were, he considered those of Savoy to be the 
purest. See “ Benedicti Arretini, Bernensis, Va- 


Intrinsic Excellence of our Church Warnings. 375 


~ 


renewed, who following the course of ex- 
treme reformation, were wont in the pride 
of their own proceedings to glory 55, that 
whereas Luther did but blow away the 
roof, and Zuinglius batter but the walls of 
popish superstition, the last and hardest 
work of all remained, which was to raze up 


“ Jentini Gentilis brevis Historia,” p. 45. Socinus 
himself was for some time at Geneva. Blandrata, 
Francis David, Lismanini, and others, the chief 
corruptors of the Polish and Transylvanian 
churches, passed through Calvinism or Zuinglian- 
ism to their heresy. See Sandius, Bibl. Anti- 
Trinit. pag. 28 ; Lubieniecius, Hist. Reform. Polon. 
i. 2; Contin. of Fleury, Hist. Eccles. clxii. 82. 
For the annoyance they gave Calvin in the church 
of Geneva itself, see his Life by Beza, A. D. 
1553, 1555, 1558. After the execution of Gen- 
tilis in Sept. 1566, a kind of official pamphlet was 
printed at Geneva, drawn up by Calvin, and enti- 
tled, ““ Explicatio Perfidie Valentini Gentilis ;’ in 
the preface of which, addressed by Beza to the 
protestants of Transylvania and Poland, is the 
following : “ Quanti vobis illa Blandrate yocula, 
“unius Dei, constiterit, an nondum animadyverti- 
“ tis, cum hoc a yobis in vestro catechismo sit ex- 
“tortum, ut non modo Symbola reliqua preter 
“jjlud quod Apostolicum vocant supervacanea 
“nisi ad contradicendum scriberetis, sed etiam 
“ Essentie, Hypostaseos, Homousii, cxteraque id 
“genus vocabula, ut sophistica, repudiaretis ?” 
Calvin had said, writing “ ad Fratres Polonos,” p. 
794, ** Valde miror eos qui Symbolum” (Niceenum) 
“jactant, fastidiose respuere certum et idoneum 
“ejus interpretem.” The theological terms howev- 
er, and all Creeds except the Apostles’, were dis- 
used the same year (1562) by decree of the Polish 
synod at Pinezow. Hist. Ref. Polon. 186.] 

82 [The allusion here is perhaps to a Tract call- 
ed “ Tabula de Trinitate,” published about 1562, 
by Gregorio Pauli, a minister of Cracow, which 
gave occasion to Calvin’s writing his “ Brevis Ad- 
‘*monitio ad Fratres Polonos.” The “ Tabula” 
was also attacked by Vigand of Pomerania, from 
whose work the following extract is given in the 
Explic. Perfid. V. ἃ. p. 77.“ Luthero vix min- 
“imam partem reyelationis et destructionis An- 
“tichristi relinguunt, nempe  superioris tantum 
“tecti in edificio Antichristiano denudationem. 
“ΑἹ sibimet isti spiritus arrogant Antichristi exci- 
“ sionem et extirpationem ab imis usque fundamen- 
“tis.” Bened. Aret. in Hist. Val. Gent. p. 44. 
“ Gentilis apud Regem Sigismundum conqueritur, 
“ Lutherum, Zuinglium, Bucerum, in oppugnando 
*« Antichristo, solum occupatos fuisse in eaude op- 
“ pugnatione, solumque Phillippum ex tot millibus 
“unum fuisse, qui quasi aliud agens lethale vulnus 
ΚΕ ΘΙ potius minari quam infligere videatur. Idem 
“facit Gregorius ille Paulus. Scribit Deum per 
“ Lutherum ceepisse ecclesiam Antichristi a tecto 
“ demoliri, non a fundamento, ne domus putrida 
“eum opprimeret. Scilicet quia negotium Trinita- 
tis inconvulsum reliquerunt.” The epitaph of 
Faustus Socinus, who died 1604, runs thus : 

“ Tota licet [jacet 1]. Babylon ; destruxit tecta Lutherus, 
“ Calvinus muros, sed fundamenta Socinus.”” 

Biogr. Univ. Art. Socin. 
It seems likely that the notion about the Pope’s 
triple crown, mentioned by Hooker, b. iv. 6. viil. 2, 
had met his eye in the ‘ Table’ above mentioned.] 


376 


the very ground and foundation of popery, 
that doctrine concerning the deity of Christ 
which Satanasius 88 (for so it pleased those 
impious forsaken miscreants to speak) hath 
in this memorable creed explained. So 
manifestly true is that which one of the 85 
ancient hath concerning Arianism, “ Mor- 
“tuis auctoribus hujus veneni, scelerata ta- 
“men eorum doctrina non moritur:” “The 
“authors of this venom being dead and 
“ gone, their wicked doctrine notwithstand- 
“ing continueth.” 

XLII. Amongst the heaps of these ex- 
cesses and superfluities, there is espied the 
want ofa principal part of duty, 
“There are no thanksgivings 
“for the benefits for which 
“there are petitions in our book 
“of prayer®.” This they have thought a 
point material to be objected. Neither may 
we take it in evil part to be admonished what 
special duties of thankfulness we owe to that 
merciful God, for whose unspeakable graces 
the only requital which we are able to make 
is a true, hearty, and sincere acknowledg- 
ment how precious we esteem such benefits 
received, and how infinite in goodness the 
Author from whom they come. But that 
to every petition we make for things need- 
ful there should be some answerable sen- 
tence of thanks provided particularly to fol- 
low such requests obtained, either it is not 
a matter so requisite as they pretend; or 
if it be, wherefore have they not then in 
such order framed their own Book of Com- 
mon Prayer? Why hath our Lord and 
Saviour taught us a form of prayer contain- 
ing so many petitions of those things which 
we want, and not delivered in like sort as 
many several forms of thanksgiving to serve 
when any thing we pray for is granted 7 
What answer soever they can reasonably 
make unto these demands, the same shall 
discover unto them how causeless a censure 
itis that there are not in our book thanks- 


Our want of 
particular 
thanksgiving. 


83(Fleury, (speaking of Val. Gentilis,) xxxiu. 

62,90. * Il fit un recucil de tous ses erreurs, les 
“ presenta au roi Sigismond Auguste comme des 
 pures vérités de ’évangile, et parla d’une mani- 
*ére indigne du symbole de S. Athanase, qu’il 
** appelle le symbole de Satan.” It was probably 
the work which he had printed before at Lyons, 
concerning which, see Explic. Perfid. Gent. p. 31. 
and Bened. Aret. in Hist. Val. Gent. pp. 11, 12.] 

84 Phebad. cont. Arian. [278.] 


85 Τ'. C. lib. i. p. 138. [108.] “ As such prayers | 


“are needful, whereby we beg release from our 
“ distresses, so there ought to be as necessary 
“ prayers of thanksgiving when we have received 
“ those things at the Lord’s hand which we asked.” 
T. Οἱ lib. iii p. 209. “Ido not simply require a 
* solemn and express thanksgiving for such bene- 
“ fits, but only upon a supposition, which is, that 
“if it be expedient that there should be express 
“ prayers against so many of their earthly miseries, 
“that then also it is meet that upon the deliver- 
* ance there should be an express thanksgiving.” 


St. Athanasius’ Creed to be kept in the Liturgy 


[Book V. 


givings for all the benefits for which there 
are petitions ®. 

Ἢ For concerning the blessings of God, 
whether they tend unto this life or the life 
to come, there is great cause why we should 
delight more in giving,thanks, than in mak- 
ing requests for them; inasmuch as the one 
hath pensiveness and fear, the other always 
joy annexed; the one belongeth unto them 
that seek, the other unto them that have 
found happiness; they that pray do but yet 
sow, they that give thanks declare they 
have reaped. Howbeit because there are 
so many graces whereof we stand in con- 
tinual need, graces for which we may not 
cease daily and hourly to sue, graces which 
are in bestowing always, but never come 
to be fully had in this present life; and 
therefore when all things here have an end, 
endless thanks must have their beginning 
in a state which bringeth the full and final 
satisfaction of all such perpetual desires: 
again, because our common necessities, and 
the lack which we all have as well of ghost- 
ly as of earthly favours is in each kind so 
easily known, but the gifts of God accord- 
ing to those degrees and times which he in 
his secret wisdom seeth meet, are so di- 
versely bestowed, that it seldom appeareth 
what all receive, what all stand in need of, 
it seldom lieth hid: we are not to marvel 
though the Church do oftener concur in 
suits than in thanks unto God for particular 
benefits. 

[3.] Nevertheless lest God should be any 
way unglorified, the greatest part of our 
daily service they know consisteth, accord- 
ing to the blessed Apostle’s own precise 
rule ®7, in much variety of Psalms and 
Hymns, for no other purpose, but only that 
out of so plentiful a treasure there might be 
for every man’s heart to choose out his own 
sacrifice, and to offer unto God by particu- 
lar secret instinct what fitteth best the often 
occasions which any several either party or 
congregation may seem to have. They 
that would clean take from us therefore the 
daily use of the very best means we have 
to magnify and praise the name of Almighty 
God for his rich blessings, they that com- 
plain of our reading and singing so many 
psalms for so good an end, they I say that 
find fault with our store should of all men 
be least willing to reprove our scarcity of 
thanksgivings. 

[4.] But because peradventure they see 
it is not either generally fit or possible that 
churches should frame thanksgivings an- 


86T. C. lib. iii. p. 208. “The default of the 
“ Book, for that there are no forms of thanksgivings 
“for the release from those common calamities 
“from which we have petitions to be delivered.” 
[The Forms as they now stand not having been 
inserted until the reign of James I.] 

81 Ephes. v. 19 ; Coloss. iii. 16. 


Ch. xliv. 1.] 


-swerable to each petition, they shorten | 


somewhat the reins of their censure; “there 
“are no forms of thanksgiving §§,” they say, 
“for release of those common calamities 
“from which we have petitions to be de- 
“livered.” “There are prayers set forth 
“to be said in the common calamities and 
‘universal scourges of the realm, as plague, 
“famine, &c. and indeed so it ought to be 
“by the word of God. But as such prayers 
“are needful, whereby we beg release from 
“our distresses, so there ought to be as ne- 
“cessary prayers of thanksgiving, when 
“we have received those things at the 
“ Lord’s hand which we asked in our pray- 
“ers.” As oft therefore as any public or 
universal scourge is removed, as oft as we 
are delivered from those either imminent or 
present calamities, against the storm and 
tempest whereof we all instantly craved 
favour from above, let it be a question what 
we should render unto God for his blessings 
universally, sensibly and extraordinarily 
bestowed. A prayer of three or four lines 
inserted into some part of our church litur- 
gy? No, we are not persuaded that when 
God doth in trouble enjoin us the duty of 
invocation, and promise us the benefit of 
deliverance, and profess that the thing he 
expecteth after at our hands is to glorify 
him as our mighty and only Saviour, the 
Church can discharge in manner convenient 
a work of so great importance by fore- 
ordaining some short collect wherein briefly 
to mention thanks. Our custom therefore 
whensoever so great occasions are incident, 
is by public authority to appoint throughout 
all churches set and solemn forms as well 
of supplication as of thanksgiving, the 
preparations and intended complements 
whereof may stir up the minds of men in 
much more effectual sort, than if only there 
should be added to the Book of Prayer that 
which they require. 

[5.] But we err in thinking that they re- 
quire any such matter. For albeit their 
words to our understanding be very plain, 
that in our book “there are prayers set 
“forth” to be said when “common calami- 
“ties” are felt, as “plague, famine,” and 
such like; again that “indeed so it ought 
“to be by the word of God ;” that likewise 
“there ought to be as necessary prayers of 
“thanksgiving when we have received 
“those things;” finally that the want of 
such forms of thanksgiving for the release 
from those common calamities from which 
we have petitions to be delivered, is the 
“ default of the Book of Common Prayer :” 
yet all this they mean but only by way of 
“supposition, if express prayers” against 


as a Safeguard against modern Heresies. 


ee Se eee 


377 


necessary. Seeing therefore we know that 
they hold the one superfluous, they would 
not have it so understood as though their 
minds were that any such addition to the 
book is needful, whatsoever they say for 
argument’s sake concerning this pretended 
defect. The truth is, they wave in and out, 
no way sufficiently grounded, no way re- 
solved what to think, speak, or write, more 
than only that because they have taken it 
upon them, they must (no remedy now) be 
opposite. 

XLIV. The last supposed fault concern- 
eth some few things, the very matter where- 
of is thought to be much amiss. 
In a song of praise to our Lord 
Jesus Christ we have these 
words, “ When thou hadst 
“overcome the sharpness of 
“death, thou didst open the kingdom of 
“heaven to all believers.” Which maketh 
some show of giving countenance to their 
error, who think that the faithful which de- 
parted this life before the coming of Christ, 
were never till then made partakers of joy, 
but remained all in that place which they 
term the “ Lake of the Fathers *°.” 

In our liturgy request is made that we 
may be preserved “from sudden death.” 
This seemeth frivolous, because the godly 
should be always prepared to die. 

Request is made that God would give 
those things which we for our unworthiness 
dare not ask. “ This,” they say, “ carrieth 
“ with it the note of popish servile fear, and 
“savoureth not of that confidence and rev- 
“ erent familiarity that the children of God 
“have through Christ with their heavenly 
“ Father.” 

Request is made that we may evermore 
be defended from all adversity. For this 
“there is no promise in Scripture,” and 
therefore “it is no prayer of faith, or of the 
“which we can assure ourselves that we 
“ shall obtain it.” 


In some things 
the Matter of 
our Prayer, as 
they affirm, 
unsound. 


89[2 Adm. 58. ed. 1617. ‘Things there are 
‘maintained by some of them which are not 
“ agreeable to the Scripture: namely, the false in- 
“ terpretation of this clause in our Creed, ‘ He de- 
“ scended into hell; which is expressly set down 
“ contrary to the Scriptures in the Creed made in 
‘metre in these words: 

“ © His spirit did after this descend 
“Into the lower parts, 
“To them that long in darkness were, 
“ The true light of their hearts.” 
“Tf they can warrant this out of the Scriptures, 
“then ‘ Limbus Patrum’ and within a while Pur- 
“ gatory will be found out there.” See in Nichols 
on the 3d Article, p. 47, an account taken from 
Bishop Montague’s Apparatus, p. 49, &c. of a dis- 
putation on this doctrine at Cambridge, 1599, in 


so many earthly miseries were convenient, | which Bishop Overall dealt with the same reserve 
that then indeed as many express and par- | as Hooker here. Neither Cartwright nor the Ad- 
ticular thanksgivings should be likewise | monitioners, nor the Book of Discipline, took this 


88 T. C. lib. i. p. 138. 


exception to the “Τὸ Deum ;” so far at least as 
the Editor has yet been able to ascertain.] 


918 


Finally, request is made that God “ would 
“have mercy upon all men.” This is im- 
possible, because some are the vessels of 
wrath to whom, God will never extend his 
mercy. 

XLV. As Christ hath purchased that 
heavenly kingdom the last perfection where- 

of is glory in the life to come, 


When thou —_—_ grace in this life a preparation 
hadst over- 

GOrREUIEnG thereunto; so the same he hath 
sharpness of “opened”? to the world in such 
death, thou 


sort, that whereas none can 
possibly without him attain 
salvation, by him “ all that be- 
“lieve” are saved. Now what- 
soever he did or suffered, the end thereof 
was to open the doors of the kingdom of 
heaven which our iniquities had “shut up.” 

But because by ascending after that the 
sharpness of death was overcome, he took 
the very local possession of glory, and that 
to the use of all that are his, even as him- 
self before had witnessed, “I ¢o to prepare 
“a place for you®;” and again, “ Whom 
“thou hast given me, Ὁ Father, J will that 
“avhere Iam they be also with me, that my 
“ olory which thou hast given me they may 
“behold®!:” it appeareth that when Christ 
did ascend he then most liberally opened 
the kingdom of heaven, to the end that with 
him and by him all! believers might reign. 

[2.] In what estate the Fathers rested 
which were dead before, it is not hereby 
either one way or other determined. All 
we can rightly gather is, that as touching 
their souls what degree of joy or happiness 
soever it pleased God to bestow upon them, 
his ascension which succeeded procured 
theirs, and theirs concerning the body must 
needs be not only of but after his. As 
therefore Helvidius ** against whom St. Je- 
rome writeth, abused greatly those words 
of Matthew concerning Joseph and the 
mother of our Saviour Christ , “He knew 
“her not till she had brought forth her first- 
“born,” thereby gathering against the hon- 
our of the blessed Virgin, that a thing de- 
nied with special circumstance doth import 
an opposite affirmation when once that cir- 
cumstance is expired: after that selfsame 
manner it should be a weak collection, if 
whereas we say that when Christ had 
“ overcome the sharpness of death, he then 
* opened the kingdom of heaven to all be- 
“lievers;” a thing in such sort affirmed 
with circumstance were taken as insinuating 
an opposite denial before that circumstance 


didst open the 
kingdom of 
heaven unto 
all believers. 


90 John xiv. 2. 

91 John xvii. 24. 

92 Hieron. contra Helvid. [in init. t. ii. 7.1 August. 
Her. Ixxxiv. [t. viii. 24. ‘Helvidiani exorti ab 
* Helvidio, ita virginitati Marie contradicunt, ut 
‘eam post Christum alios quoque filios de viro suo 
* Joseph peperisse contendant.”] 

93 [Matt. i. 25.] 


How Christ’s Ascension opened Heaven to Believers. 


[Boox V. 


be accomplished, and consequently that be- 
cause when the sharpness of death was 
overcome he then opened heaven as well to 
believing Gentiles as Jews, heaven till then 
was no receptacle to the souls of either. 
Wherefore be the spirits of the just and 
righteous before Christ truly or falsely 
thought excluded out of heavenly joy; by 
that which we in the words alleged before 
do attribute to Christ’s ascension, there is 
to no such opinion nor to the favourers% 
thereof any countenance at all given. We 
cannot better interpret the meaning of these 
words than Pope Leo himself expoundet 
them, whose speech concerning our Lord’s 
ascension may serve instead of a marginal 
gloss: “Christ’s exaltation is our promo- 
“tion, and whither the glory of the head is 
“already gone before, thither the hope of 
“ihe body also is to follow. For as this 
“ day we have, not only the possession of 
“ yaradise assured unto us, but in Christ we 
“have entered the highest of the hea- 
“vens 5.” His “opening the kingdom of 
“heaven” and his entrance thereinto was 
not only to his own use but for the benefit 
of “all believers.” 

XLVI. Our goodor evil estate after death 
dependeth most upon the quality of our 
lives. Yet somewhat there is 
why a virtuous mind should 
rather wish to depart this world 
with a kind of treatable disso- 
lution, than to be suddenly cut 
off ina moment; rather to be taken than 
snatched away from the face of the earth. 

Death is that which all men suffer, but 
not all men with one mind, neither all men 
in one manner. For being of necessity a 
thing common, it is through the manifold 
persuasions, dispositions, and occasions of 
men, with equal desert both of praise and 
dispraise, shunned by some, by others de- 
sired. So that absolutely we cannot dis- 
commend, we cannot absolutely approve, ei- 
ther willingness to live or forwardness to die. 

And concerning the ways of death, albeit 
the choice therecf be only in his hands who 


Touching 

prayer lor de- 
liverance from 
sudden death. 


94 Lyra super Gen. xxix. [xxv. Add. ii. on the 
expression, ‘ Congregatus est ad populum suum.’ 
“De nonnullis sanctis antiqui testamenti, cum de 
“hae vita migraverant, Scriptura dicit ipsos con- 
“ gregariad populum suum:......nunquam tamen 
“de aliquo eorum dicitur quod ‘ obdormiyit in Do- 
“ mino.’” marg. “ Ante Christum nemo ascendit 
“in celum,” i. p. 303. A. ed. Douay, 1617. And 
on 6. xlix, vy. 4. “ Patres......quantumcunque jus- 
“ti, non admittebantur ad reznum, sed descende- 
“bant ad Limbum.” 467. C.] Tho. [Aquin.] p. 
ili. q. 52. [t. xil. 168.] 

95 Leo Ser. 1. de Ascens. c. 4. [“ Christi ascen- 
“sio, nostra provectio est, et quo processit gloria 
“capitis, eo spes vocatur et corporis......Hodie 
“enim non solum Paradisi possessores firmati su- 
“ mus, sed etiam ccelorum in Christo superna pen- 
“ etravimus.”] 


Ch. xlvi. 2, 3.] 


alone hath power over all flesh, and unto 
whose appointment we ought with patience 
meekly to submit ourselves (for to be agents 
voluntarily in our own destruction is against 
both God and nature); yet there is no 
doubt but inso great variety, our desires will 
and may lawfully prefer one kind before an- 
other. Is there any man of worth and vir- 
tue, although not instructed in the school of 
Christ, or ever taught what the soundness 
of religion meaneth, that had not rather end 
the days of this transitory life as Cyrus in 
Xenophon, or in Plato Socrates are de- 
seribed, than to sink down with them of 
whom Elihu hath said, Momento moriun- 
tur 35. “there is scarce an instant between 
“their flourishing and their not being ?” 
But let us which know what it is to die as 
Absalom or Ananias and Sapphira died, let 
us beg of God that when the hour of our 
rest is come, the patterns of our dissolution 
may be Jacob*, Moses 88, Joshua 53, Da- 
vid', who leisurably ending their lives in 
peace, prayed for the mercies of God to 
come upon their posterity ; replenished the 
hearts of the nearest unto them with words 
of memorable consolation; strengthened 
men in the fear of God; gave them whole- 
some instructions of life, and confirmed 
them in true religion; in sum, taught the 
world no less virtuously how to die than 
they had done before how to live. 

[3.1 To such as judge things according 
to the sense of natural men and ascend no 
higher, suddenness because it shorteneth 
their grief should in reason be most ac- 
ceptable. That which causeth bitterness 
in death is the languishing attendance and 
expectation thereof ere it come. And there- 
fore tyrants use what art they can to in- 
erease the slowness of death. Quick rid- 
dance out of life is often both requested and 
bestowed as a benefit. Commonly there- 
fore it is for virtuous considerations that 
wisdom so far prevaileth with men as to 
make them desirous of slow and deliberate 
death against the stream of their sensual 
inclination, content to endure the longer 
grief and bodily pain, that the soul may 
have time to call itself to a just account of 
all things past, by means whereof repent- 
ance is perfected, there is wherein to exer- 
cise patience, the joys of the kingdom of 
heaven have leisure to present themselves, 
the pleasures of sin and this world’s vanities 
are censured with uncorrupt judgment, 
charity is free to make advised choice of 
the soil wherein her last seed may most 
fruitfully be bestowed, the mind is at liberty 
to have due regard of that disposition of 
worldly things which it can never after- 


98 Deut. xxxiii. 
99 Josh. xxiv. 


11 Kings ii. 


96 Job xxxiv. 20. 
97 Heb. xi. 21. 


Sudden Death an Evil, as abridging Preparation. 


379 


wards alter, and because? the nearer we 
draw unto God, the more we are oftentimes 
enlightened with the shining beams of his 
glorious presence as being then even al- 
most in sight, a leisurable departure may 
in that case bring forth for the good of such 
as are present that which shall cause them 
for ever after from the bottom of their hearts 
to pray, “Ὁ let us die the death of the 
“righteous, and let our last end be like 
“theirs *.” All which benefits and oppor- 
tunities are by sudden death prevented. 
[3.1 And besides forasmuch as death 
howsoever is a general effect of the wrath 
of God against sin, and the suddenness 
thereof a thing which happeneth but to 
few; the world in this respect feareth it 
the more as being subject to doubtful con- 
structions, which as no man willingly would 
incur, so they whose happy estate after life 
is of all men’s the most certain should es- 
pecially wish that no such accident in their 
death may give uncharitable minds occa- 
sion of rash, sinister, and suspicious ver- 
dicts, whereunto they are over prone ; so 
that whether evil men or good be respect- 
ed, whether we regard ourselves or others, 
to be preserved from sudden death is a 
blessing of God. And our prayer against 
it importeth a twofold desire: first, that 
death when it cometh may give us some 
convenient respite ; or secondly, if that be 
denied us of God, yet we may have wis- 
dom to provide always beforehand that 
those evils overtake us not which death un- 
expected doth use to bring upon careless 


2 Cypr. de Mortal. [i. 162. “ Pavore mortalita- 
“tis et temporis accenduntur tepidi, constringun- 
“tur remissi, excitantur ignavi, desertores com- 
**pelluntur ut redeant, gentiles aguntur ut credant, 
“vetus fidelium populus ad quietem vocatur, ad 
‘““aciem recens et copiosus exercitus robore fortio- 
“re colligitur, pugnaturus sine metu mortis cum 
“ prelium venerit, qui ad militiam tempore mortal- 
“ jtatis aceedit. Quid deinde illud, fratres dilec- 
“« tissimi, quale est, quam pertinens, quam necessa- 
“rium, quod pestis ἰδία et lues, que horribilis et 
**feralis videtur, explorat justitiam singulorum, et 
“ mentes humani generis examinat...... an feroces 
“violentiam suam comprimant, an rapaces avar- 
“iti furentis insatiabilem semper ardorem vel me- 
“tu mortis extinguant, an cervicem flectant su- 
“ perbi, an audaciam leniant improbi, an pereunti- 
“bus caris, vel sic aliquid divites indigentibus lar- 
“ giantur, et donent sine herede moritur. Ut ni- 
“hil aliud mortalitas ἰδία contulerit, hoe Chnistian- 
“is et Dei servis plurimum prestitit, quod martyr- 
“jum ccpimus libenter appetere, dum mortem 
“ discimus non timere. Exercitia sunt nobis ista, 
“non funera ; dant animo fortitudinis gloriam, con- 
“temtu mortis preeparant ad coronam.”...... and p. 
163. <“ Audivit frater noster et collega moriturus 
* quod ceteris diceret. Nam qui moriturus audi- 
“vit, ad hoc audivit ut diceret. Audivit non sibi 
“ille, sed nobis. Nam quid sibi disceret jam re- 
* cessurus ? Didicit immo remanentibus...”] 

3 Numb. xxiii. 10. 


980 


men, and that although it be sudden in it- 
self, nevertheless in regard of our prepared 
minds it may not be sudden. 

XLVI. But is it credible that the very 
acknowledgment of our own unworthiness 
to obtain, and in that respect 
our professed fearfulness to 
ask any thing otherwise than 
only for his sake to whom God 


Prayer that 
those things 
which we for 
our unworthi- 
ness dare not 


ask,God, for can deny nothing, that this 
the worthiness should be noted for a popish 
of his Son, 


error, that this should be term- 
ed baseness, abjection of mind, 
or “servility,” is it credible? That which 
we for our unworthiness are afraid to crave, 
our prayer is that God for the worthiness 
of his Son would notwithstanding vouch- 
safe to grant. May it please them to shew 
us which of these words it is that “ carrieth 
“the note of popish and servile fear 4 ?” 
[2.] In reference to other creatures of 
this inferior world man’s worth and excel- 
lency is admired. Compared with God, 
the truest inscription wherewith we can 
circle so base a coin is that of David, 
“ Universa vanitas est omnis homo®: Who- 
“soever hath the name of a mortal man, 
“there is in him whatsoever the name of 
“vanity doth comprehend.” And therefore 
what we say of our own “unworthiness” 


4T.C. lib. i. p. 136. [107.] “This request car- 
“rieth with it still the note of the popish servile 
“fear, and savoureth not of that confidence and 
“ reverent familiarity that the children of God have 
“through Christ with their heavenly Father.” 
[*« For as we dare not without our Saviour Christ 
‘ask so much as a crumb of bread, so there is 
“nothing which in his name we dare not ask, be- 
“ing needful for us; and if it be not needful wh 
“should we ask it?” Comp. Whitg. Def. 493 ; 
T. C. τ. 202—4. There are two collects against 
which this charge is brought by Cartwright; the 
first that for the 12th Sunday after ‘Trinity, which 
before the last review ended as follows: “ giving 
“unto us that, that our prayers dare not presume 
“to ask: through Jesus Christ our Lord.” “Ut 
“dimmittas que conscientia metuit, et adjicias 
“ que oratio non presumit.” Miss. Sar. fol. evil. 
ap. Palmer, Orig. Liturg. 1. 349. The other col- 
lect (“‘ one of those which are to be said after the 
“ Offertory, as it is termed, is done.”...'T. C. ubi. 
sup.) remains unaltered. Mr. Palmer (i. 162.) 
was unable to trace it “in any very ancient formu- 
“aries.” N. ap. Sarav. Art. 4. ‘ Quod Domini- 
“ca xiima, post Trinit. in collecta dicitur, Deum 
“ea nobis dare, que petere ab eo preces nostre 
“ non ausint preesumere : interpretor ex eodem loco 
«“ Deum vota nostra et prevenire et superare. Sed 
“verbis illis si quis inhwreat, papisticam diffiden- 
“tiam stabilire videantur, contra infinita Scrip- 
“ture loca.” Resp. “ Quis tu? que tua est auc- 
“toritas? que eruditio? ut sine ulla ex verbo 
“Dei demonstratione audeas damnare tam sanc- 
“tam, tam humilem, tam piam orationem?.. Annon 
*‘ multa sunt in Dei arcanis, que fidelibus suis De- 
“us dare decrevit, qui tamen illa petere non aude- 
“rent?” He instances in Solomon, Joseph, Mor- 
decai.] 

5 Psalm xxxix. 5. 


would vouch- 
safe to grant 


Confession of our Unworthiness not Popish. 


[Boox V. 


there is no doubt but truth will ratify. AL 
leged in prayer it both becometh and be- 
hoveth saints. For as humility is in suitors 
a decent virtue, so the testification thereof 
by such effectual acknowledgments, not 
only argueth a sound apprehension of his 
supereminent glory and majesty before 
whom we stand δ, but putteth also into his 
hands a kind of pledge or bond for security 
against our unthankfulness, the very natu- 
ral root whereof is always either ignorance, 
dissimulation, or pride: ignorance, when 
we know not the author from whom our 
good cometh; dissimulation, when our 
hands are more open than our eyes upon 
that we receive; pride, when we think our- 
selves worthy of that which mere grace 
and undeserved mercy bestoweth. In pray- 
er therefore to abate so vain imaginations — 
with the true conceit of unworthiness, is 
rather to prevent than commit a fault. 

[3.] It being no error thus to think, no 
fault thus to speak of ourselves when we 
pray, is it a fault that the consideration of 
our unworthiness maketh us fearful to open 
our mouths by way of suit? While Job 
had prosperity and lived in honour, men 
feared him for his authority’s sake, and in 
token of their fear when they saw him they 
“hid themselves’.” Between Elihu and 
the rest of Job’s familiars the greatest dis- 
parity was but in years. And he, though 
riper than they in judgment, doing them 
reverence in regard of age, stood long 
“doubtful,” and very loth to adventure 
upon speech in his elders’ hearing 8, If so 
small inequality between man and man 
make their modesty a commendable virtue, 
who respecting superiors as superiors, can 
neither speak nor stand before them with- 
out fear: that the publican approacheth not 
more boldly to God; that when Christ in 
mercy draweth near to Peter, he in humili- 
ty and fear craveth distance; that being to 
stand to speak, to sue in the presence of so 
great majesty, we are afraid, let no man 
blame us. 

[4.] In!® which consideration notwith- 
standing because to fly altogether from God, 
to despair that creatures unworthy shall be 
able to obtain any thing at his hands, and 
under that pretence to surcease from pray- 
ers as bootless or fruitless offices, were to 


6 Phil. de Sacrif. Abel. et Cain. [p. 138. C.] 
ἹΜεμνημένος,γὰρ τῆς ἰδίας παρὰ πάντα οὐδενείας μεμνήδη 
καὶ τῆς τοῦ Θεοῦ παρὰ πάντα ὑπερβολῆς. 

7 Job χχῖχ. 8. Amongst the parts of honour 
Aristotle reckoneth κυνήσεις and ἐκστάσεις. Rhet. 
libres 

8 Job xxxii. 6. 

10'T. C. lib. iii. p. 203. “The publican did in- 
“deed not lift up his eyes: so that if by his ex- 
“ample we should say we dare ask nothing, we 
“ ought also to ask nothing: otherwise instead of 
“ teaching true humility, we open a school to hy- 
“ pocrisy, which the Lord detesteth.” 


Ch. xlviii. 1—3.] Prayer may be in Faith, though without assurance to obtain. 


him no less injurious than pernicious to our 
own souls; even that which we tremble to 
do we do, we ask those things which we 
dare not ask. The knowledge of our own 
unworthiness is not without belief in the 
merits of Christ. With that true fear which 
the one causeth there is coupled true bold- 
ness, and encouragement drawn from the 
other. The very silence which our unwor- 
thiness putteth us unto, doth itself make re- 
quest for us, and that in the confidence of 
his grace™. Looking inward we are strick- 
en dumb, looking upward we speak and 
prevail. O happy mixture, wherein things 
contrary do so qualify and correct the one 
the danger of the other’s excess, that neith- 
er boldness can make us presume as long 
as we are kept under with the sense of our 
own wretchedness; nor, while we trust in 
the mercy of God through Christ Jesus, fear 
be able to tyrannize over us! As there- 
fore our fear excludeth not that boldness 
which becometh saints !?; so if their famili- 
arity 13 with God do not savour of this fear, 
it draweth too near that irreverent confi- 
dence wherewith true humility can never 
stand. 

XLVIII. Touching continual deliverance 
in the world from all adversity, their con- 
yea ceit is that we ought not to 
evermore de. @Sk it of God by prayer, for- 
livered fromall asmuch as in Scripture there 
eieestalty, is no promise that we shall 
be evermore free from vexations, calamities, 
and troubles !4, 

[2.] Minds religiously affected are wont 
in every thing of weight and moment which 
they do or see, to examine according unto 
rules of piety what dependency it hath on 
God, what reference to themselves, what 
coherence with any of those duties where- 
unto all things in the world should lead, and 
accordingly they frame the inward disposi- 


π [Whitg. Def. 494. “ This kind of prayer doth 
“not savour of mistrust, but rather cf great con- 
* fidence in the mercy of God, at whose hands we 
““ crave those things which we are of ourselves un- 
“ worthy to ask or receive.” 

12 Rom. v. 2; viii. 15; Heb. x. 19. 

13(T. C. ii. 204. “ Our Saviour Christ will 
“have set before us most amiable names” (of a 
Father and a Friend) “when we come to prayer: 
* to engender in us a reverent familiarity with him. 
« And the boldness that the children of God ought 
“to have so much passeth that which we use to 
“any of our most dearest friends, as we are more 
“assured of his love than of theirs.”’] 

14'T. Ὁ. lib. i. p. 136. [107. ap. Whitg. Def. 491.] 
“ Forasmuch as there is no promise in the Scrip- 
“ture that we should be free from all adversity and 
“ that evermore, it seemeth that this. prayer might 
“ have been better conceived, being no prayer of 
* faith, or of the which we can assure ourselves 
“that we shall obtain it.” [He adds, ““ Whatso- 
* ever can be alleged for the defence of it, yet eve- 
“ry one which is not contentious may see that it 
“needeth some caution or exception.” } 


381 


tion of their minds sometime to admire God, 
sometime to bless him and give him thanks, 
sometime to exult in his love, sometime to 
implore his mercy. All which different ele- 
vations of spirit unto God are contained in 
the name of prayer. Every good and holy 
desire though it lack the form, hath not- 
withstanding in itself the substance and 
with him the force of a prayer, who regard- 
eth the very moanings, groans, and sighs 
of the heart of man. Petitionary prayer be- 
longeth only to such as are in themselves 
impotent, and stand in need of relief from 
others. We thereby declare unto God 
what our own desire is that he by his power 
should effect. It presupposeth therefore in 
us first the want of that which we pray for ; 
secondly, a feeling of that want; thirdly, an 
earnest willingness of mind to be eased 
therein; fourthly, a declaration of this our 
desire in the sight of God, not as if he 
should be otherwise ignorant of our neces- 
sities, but because we this way shew that 
we honour him as our God, and are verily 
persuaded that no good thing can come to 
pass which he by his omnipotent power ef- 
fecteth not. 

[3.] Now because there is no man’s pray- 
er acceptable whose person is odious, neith- 
er any man’s person gracious without faith, 
itis of necessity required that they which 
pray do believe. The prayers which our 
Lord and Saviour made were for his own 
worthiness accepted; ours God accepteth 
not but with this condition, if they be joined 
with !5 belief in Christ. 

The prayers of the just are accepted al- 
ways, but not always those things granted 
for which they pray. For in prayer if faith 
and assurance to obtain were both one and 
the same thing, seeing that the effect of not 
obtaining is a plain testimony that they 
which prayed were not sure they should 
obtain, it would follow that-their prayer be- 
ing without certainty of the event, was also 
made unto God without faith, and conse- 
quently that God abhorred it. Which to 
think of so many prayers of saints as we 
find have failed in particular requests, how 
absurd were it! His faithful people have 
this comfort, that whatsoever they rightly 
ask, the same no doubt but they shall re- 
ceive, so far as may stand with the glor 
of God, and their own everlasting pa 
unto either of which two it is no virtuous 
man’s purpose to seek or desire to obtain 
any thing prejudicial, and therefore that 
clause which our Lord and Saviour in the 
prayer of his agony did express, we in pe- 
titions of like nature do always imply, “ Pa- 
“ter, si possibile est, If it may stand with 


15 «ἐς Oratio que non fit per Christum non solum 
“non potest delere peccatum, sed etiam ipsa fit 
“ [in] peccatum”’ Aug. Enar. in Psal. cviil. [§. 


“9. t. iv. 1219.) 


382 


“thy willand pleasure.” Or if not, but that 
there be secret impediments and causes in 
regard whereof the thing we pray for is 
denied us, yet the prayer itself which we 
make is a pleasing sacrifice to God, who 
both accepteth and rewardeth it some other 
way. So that sinners in very truth are de- 
nied when they !© seem to prevail in their 
Lape because it is not for their 
sakes or to their good that their suits take 
place; the faithful contrariwise, because it 
is for their good oftentimes that their peti- 
tions do not take place, prevail even then 
when they most !7 seemdenied. ‘Our Lord 
“God in anger hath granted some impa- 
“ tient men’s requests 18. as on the other side 
“the Apostle’s suit he hath of favour and 
“mercy not granted,” saith St. Augustine. 

[4.1 To think we may pray unto God 
for nothing but what he hath promised in 
Holy Scripture we shall obtain, is perhaps 
an error. For of prayer there are two uses. 
It serveth asa mean to procure those things 
which God hath promised to grant when we 
ask; and it serveth as a mean to express 
our lawful desires also towards that, which 
whether we shall have or no we know not 
till we see the event. Things in themselves 
unholy or unseemly we may not ask; we 
may whatsoever being not forbidden either 
nature or grace shall reasonably move us 
_ to wish as importing the good of men, al- 
beit God himself have nowhere by promise 
assured us of that particular which our pray- 
er craveth. To pray for that which is in 
itself and of its own nature apparently a 
thing impossible, were not convenient. 
Wherefore though men do without offence 
wish daily that the affairs which with evil 
success are past might have fallen out much 
better, yet to pray that they may have been 
any other than they are, this being a mani- 
fest impossibility in itself, the rules of reli- 
gion do not permit. Whereas contrariwise 
when things of their own nature contingent 
and mutable are by the secret determina- 
tion of God appointed one way, though we 
the other way make our prayers, and con- 
sequently ask those things of God which 
are by this supposition impossible, we not- 
withstanding do not hereby in prayer trans- 
gress our lawful bounds. 

[5.1 That Christ, as the only begotten 
Son of God, having no superior, and there- 
fore owing honour unto none, neither stand- 
ing in any need, should either give thanks, 
or make petition unto God, were most ab- 
surd. As man what could beseem him bet- 


16 Numb. xi. 33: 
6: Luke viii. 32. 

17 2 Cor. xii. 7—9. 

18 Aug. Epist. ad Probam viduam, Ep. 121. [al. 
130. c. 14. ii. 392. B. “ Nonnullis impatientibus 
“Dominus Deus quod petebant concessit iratus, 
“sicut contra Apostolo negavit propitius.”] 


1 Sam. viii. 7: Job i. 12; ii. 


Prayer, the event being doubtful, allowed by the Puritans. 


““Pselm, that ‘no evil shall come to thee.’.....Lt 


[Boox V. 


ter, whether we respect his affection to 
Godward, or his own necessity, or his chari- 
ty and love towards men? Some thin 

he knew should come to pass and notwith- 
standing prayed for them, because he also 
knew that the necessary means to effect 
them were his prayers. As in the Psalm 
it is said, “ Ask of me and I will give thee 
“the heathen for thine inheritance and the 
“ends of the earth for thy possession 13.) 
Wherefore that which here God promiseth 
his Son, the same in the seventeenth of 
John*° he prayeth for: “ Father, the hour 
“is now come, glorify thy Son, that thy 
“Son also may glorify thee according as 
“thou hast given him power over all flesh.” 

But had Christ the like promise concern- 
ing the effect of every particular for which 
he prayed? That which was not effected 
could not be promised. And we know in 
what sort he prayed for removal of that bit- 
ter cup, which cup he tasted, notwithstand- 
ing his prayer 5], 

[6.] To shift off this example 33 they an- 
swer first 23, “That as other children of 
“ God, so Christ had a promise of deliver- 
“ance as far as the glory of God in the ac- 
“complishment of his vocation would suf- 
( fer.” 

And if we ourselves have not also in that 
sort the promise of God to be evermore de- 
livered from all adversity, what meaneth 
the sacred Scripture to speak in so large 
terms, “ Be obedient, and the Lord thy God 
“ will make thee plenteous in every work of 
“thy hand, in the fruit of thy body, and in | 
“the fruit of thy cattle, and in the fruit of 
“the land for thy wealth*4.” Again, 
“Keep his laws, and thou shalt be blest 
“above all people, the Lord shall take from 
“thee all infirmities *.” “ The man whose 
“delight is in the Law of God, whatsoever 
“he doeth it shall prosper*,? “For the 
“ungodly there are great plagues remain- 
“ing; but whosoever putteth his trust in 
“the Lord mercy embraceth him on eve 
“side*’.” Not only that mercy whic 
keepeth from being overlaid or oppressed”, 


19 Psalm ii. 8. 

20 John xvii. 1, 2. 

21 Matt. xxvi. 39 ; Mark xiv. 36; Luke xxii. 42. 

22 [Which had been alleged by Whitg. Def. 492. 
“ Christ himself prayed to have the cup of his pas- 
“6 sion removed from him ; which undoubtedly he 
“new before would not be granted unto him.”} 

23'T. C. lib. iii. p. 200. “ Neither did our Sa- 
“ viour Christ pray without promise ; for as other — 
“ the children of God to whose condition he had 
“ humbled himself have, so had he a promise of 
“ deliverance so far as the glory of God in the ac- 
“ complishment of his vocation would suffer.” 

24 Deut. xxx. 9. 

25 Deut. vi. 15. 

26 Psalm i. 4. 

27 Psalm xxxii. 11. 


28 (T.C. iii. 201. “He citeth the ninety-first 


Ch. xlviii. 7—9.] 


but mercy which saveth from being touched 
with grievous miseries, mercy which turn- 
eth away the course of “the great water- 
τ floods,” and permitteth them not to “come 
Piear 33." 

[7.] Nevertheless, because the prayer of 
Christ did concern but one calamity, they 
are still bold to deny the lawfulness of our 
prayer for deliverance out of all, yea though 
we pray with the same exception that he did, 
“If such deliverance may stand with the 
“pleasure of Almighty God and not other- 
“wise.” For they have secondly found out 
a rule 80 that prayer ought only to be made 
for deliverance “from this or that particular 
“adversity, whereof we know not but upon 
“the event what the pleasure of God is.” 
Which quite overthroweth that other prin- 
ciple wherein they require unto every 

rayer which is of faith an assurance to 
obtain the thing we pray for. At the first 
to pray against all adversity was unlawful, 
because we cannot assure ourselves that 
this will be granted. Now we have license 
to pray against any particular adversity, 
and the reason given because we know not 
but upon the event what God will do. If 
we know not what God will do, it followeth 
that for any assurance we have he may do 
otherwise than we pray, and we may faith- 
fully pray for that which we cannot assured- 
ly presume that God will grant. 

[8.1 Seeing therefore that neither of 
these two answers will serve the turn, they 
have*! a third, which is, that to pray in 
such sort is but idly mispent labour, be- 
cause God already hath revealed his will 
touching this request, and we know that the 
suit is denied before we make it. Which 
neither is true, and if it were, was Christ 
ignorant what God had determined touch- 
ing those things which himself should suf- 
fer? To say 55, “He knew not what weight 


“must not be understood that the afflictions shall 
not towch us ; which is manifest, in that assign- 
“jing the manner of performance of these promi- 
ses, he saith, that ‘ the Lord will be with him in 
" “his trouble, and d@fiver him; noting that he 
shall be in trouble, which is contrary to that, 
“that ‘ he shall be free from all trouble.’ So that, 
to accord the Scripture with itself, the meaning 
* of the promise must needs be, that he shall not 
“be overlaid or oppressed, but contrarily, that the 
afflictions shall serve, as the Apostle saith, to his 
« good.”] 

29 Psalm xxxil. 7. 

30'T. C. lib. iii. p. 201. 

3.7. C. lib. ii. p. 201. “We ought not to de- 
“sire to be free from all adversity if it be his will, 
* considering that he hath already declared his 
* will therein.” 

32T. C. lib. 111. p. 201. [I deny that at that 
“time he made that prayer to his holy Father he 
«knew he should not obtain.’ For although he 
‘knew that he should suffer, yet if I answer that 
“as touching his humanity he knew not the most 
“infinite and extreme weight of sufferance which 


Christ in his Agony prayed not ignorantly. 


383 


“of sufferances his heavenly Father had 
“measured unto him,” is somewhat hard; 
harder that although “he knew them” not- 
withstanding for the present time they were 
“forgotten through the force of those un- 
“speakable pangs which he then was in.” 
The one against the plain express words 
of the holy Evangelist, “ he knew all things 
“that should come upon him *;” the other 
less’ credible if any thing may be of less 
credit than what the Scripture itself gain- 
sayeth. Doth any of them which wrote his 
sufferings make report that memory failed 
him? Is there in his words and speeches 
any sign of defect that way? Did not 
himself declare before whatsoever was to 
happen in the course of that whole tragedy ? 
Can we gather by any thing after taken 
from his own mouth either in the place of 
public judgment or upon the altar of the 
cross, that through the bruising of his body 
some part of the treasures of his soul were 
scattered and slipped from him? If that 
which was perfect both before and after did 
fail at this only middle instant, there must 
appear some manifest cause how it came 
to pass. True it is that the pangs of his 
heaviness and grief were unspeakable : and 
as true that because the minds of the af- 
flicted do never think they have fully con- 
ceived the weight or measure of their own 
woe, they use their affection as a whetstone 
both to wit and memory, these as nurses to 
feed grief, so that the weaker his conceit 
had been touching that which he was to 
suffer, the more it must needs in that hour 
have helped to the mitigation of his an- 
guish. But his anguish we see was then 
at the very highest whereunto it could pos- 
sibly rise ; which argueth his deep appre- 
hension even to the last drop of the gall 
which that cup contained, and of every cir- 
cumstance wherein there was any force to 
augment heaviness, but above all things 
the resolute determination of God and his 
own unchangeable purpose, which he at 
that time could not forget. 

[9.] To what intent then was his prayer, 
which plainly testifieth so great willingness 
to avoid death? Will, whether it be in 
God or man, belongeth to the essence and 
nature of both. The Nature therefore of 
God being one, there are not in God divers 
wills although Godhead be in divers per- 
sons, because the power of willing is a 
natural not a personal propriety. Contra- 


“God his heavenly Father had measured unto 
“him ; or knowing them had through the unspeak- 
“able force of the pangs which he then was in 
“ forgotten them ; I see not how this answer may 
“not be maintained as a Christian and catholic 
“answer.” Cartwright finishes his paragraph with 
the following sentence. “ He” (Whitgift) “ hath 
‘much other fog to this purpose, but not worth the 
“ naming.” 
33 John xviii. 4. 


284 


riwise, the Person of our Saviour Christ 
being but one there are in him two wills, 
because two natures, the nature of God and 
the nature of man, which both do imply 
this faculty and power. So that in Christ 
there is a divine and there is an human will, 
otherwise he were not both God and man. 
Hereupon the Church hath of old con- 
demned Monothelites as heretics, for hold- 
ing that Christ had but one will. The 
works and operations of our Saviour’s hu- 
man will were all subject to the will of God, 
and framed according to his law, “1 desired 
“to do thy will O God, and thy law is with- 
“in mine heart 34.” 

Now as man’s will so the will of Christ 
hath two several kinds of operation, the one 
natural or necessary, whereby it desireth 
simply whatsoever is good in itself, and 
shunneth as generally all things which 
hurt; the other deliberate, when we there- 
fore embrace things as good, because the 
eye of understanding judgeth them good to 
that end which we simply desire. Thus in 
itself we desire health, physic only for 
health’s sake. And in this sort special rea- 
son oftentimes causeth the will by choice to 

refer one good thing before another, to 
eave one for another’s sake, to forego 
meaner for the attainmént of higher de- 
sires, which our Saviour likewise did. 

These different inclinations of the will 
considered, the reason is easy how in Christ 
there might grow desires seeming but being 
not indeed opposite, either the one of them 
unto the other, or either of them to the will of 
God. For let the manner of his speech be 
weighed 35, “ My soul is now troubled, and 
“what should 1 say? Father, save me out 
“of this hour. But yet for this very cause 
“am I come into this hour.” His purpose 
herein was most. effectually to propose to 
the view of the whole world two contrary 
objects, the like whereunto in force and effi- 
cacy were never presented in that manner 
to any but only to the soul of Christ. There 
was presented before his eyes in that fear- 
ful hour on the one side God’s heavy indig- 
nation and wrath towards mankind as yet 
unappeased, death as yet in full strength, 
hell as yet never mastered by any that came 
within the confines and bounds thereof, some- 
what also peradventure more than is either 
possible or needful for the wit of man to 
find out, finally himself flesh and blood 
left 36 alone to enter into conflict with all 


34 Psalm xl. 8. 

35 John xii. 27. 

36 «« Non potuit divinitas humanitatem et secun- 
dum aliquid deseruisse, et secundum aliquid non 
“deseruisse ἢ Subtraxit protectionem, sed non 
“separavit unionem. Sic ergo dereliquit ut non 
“ adjuvaret, sed non dereliquit ut recederet. Sic 
“ergo humanitas a divinitate in passione derelicta 
“est. [derelictam se clamabat.] Quam tamen 
“ mortem quia nou pro sua iniquitate sed pro nos- 


God’s Will, and Christ’s Human Will, 


[Boox V. 


these 7; on the other side, a world to be 
saved by one, a pacification of wrath 
through the dignity of that sacrifice which 
should be offered, a conquest over death 
through the power of that Deity which 
would not sufier the tabernacle thereof to 
see corruption, and an utter disappointment 
of all the forces of infernal powers through 
the purity of that soul which they should 
have in their hands and not be able to touch. 
Let no man marvel that in this case the 
soul of Christ was much troubled. For 
what could such apprehensions breed but 
(as their nature is) inexplicable passions of 
mind, desires abhorring what they embrace, 
and embracing what they abhor? In which 
agony “how should the tongue go about 
“to express” what the soul endured? 
When the griefs of Job were exceeding 
great, his words accordingly to open them 
were many ; howbcit, still unto his seeming 
they were undiscovered: “Though my 
“talk” (saith Job) “be this day in bitter- 
“ness, yet my plague is greater than my 
“ groaning 3.” But here to what purpose 
should words serve, when nature hath more 
to declare than groans and strong cries, 
more than streams of bloody sweats, more 
than his doubled and tripled prayers can 
express, who thrice putting forth his hand 
to receive that cup, besides which there 
was no other cause of his coming into the 
world, he thrice pulleth it*back agaia, 
and as often even with tears of blood cra- 
veth, “If it be possible, O Father: or if 
“not, even what thine own good pleasure 
“js.” for whose sake the passion that hath 
in it a bitter and a bloody conflict even 
with wrath and death and hell is most wel- 
come®, * 

[10.] Whereas therefore we’ find in God 
a will resolved that Christ shall suffer; and 
in the human will of Christ two actual de- 
sires, the one avoiding, and the other ac- 
cepting death; is that desire which first de- 
clareth itself by prayer against that where- 
with he concludeth prayer, or either of 
them against his minggo whom prayer in 
this case seeketh ? Ὁ may judge of these 
diversities in the will, by the like in the un- 
derstanding. For as the intellectual part 
doth not cross itself by conceiving man to 
be just and unjust when it meaneth not the 
same man, nor by imagining the same man 


“tra redemptione sustinuit, quare sit derelicta re- 
“ quirit, non quasi adyersus Deum de poena mur- — 
τ murans sed nobis innocentiam suam in pena de- 
“monstrans.” Hug. de Sacram. lib. ii. part. 1. 
cap. 10. Dews meus, utquid dereliquisti me ? 
vox est nec ignorantie, nec diffidentie, nec que- 
rele, sed admirationis tantum, que aliis investi- 
ande cause ardorem et diligentiam acuat. | 

37 Matt. xxvii. 46. 

38 Job xxiii. 2. 

39 [Compare Pearson on the Creed, p. 190, 191, 
ed. 1692.] 


of 


Ἢ 


Ch. xviii. 11, 12.) 


learned and unlearned, if learned in one 
skill, and in another kind of learning un- 
skilful, because the parts of every true op- 
position do always both concern the same 
subject, and have reference to the same 
thing, sith otherwise they are but in show 


opposite and not in truth: so the will about’ 


one and the same thing may in contrary re- 
spects have contrary inclinations and that 
without contrariety. The minister of jus- 
tice may for public example to others, vir- 
tuously will the execution of that party, 
whose pardon another for consanguinity’s 
sake as virtuously may desire. Consider 
death in itself, and nature teacheth Christ 
to shun it; consider death as a mean to pro- 
eure the salvation of the world, and mercy 
worketh in Christ all willingness of mind 
towards it*. Therefge in these two de- 
sires there can be no repugnant opposition. 
Again, compare them with the will of God, 
and if any opposition be, it must be only 
between his appointment of Christ’s death, 
and the former desire which wisheth deliv- 
erance from death. But neither is this de- 
sire opposite to the will of God. The will 
of God was that Christ should suffer the 
pains of death. Not so his will, as if the 
torment of innocency did in itself please and 
delight God, but such was his will in regard 
of the end whereunto it was necessary that 
Christ should suffer. The death of Christ 
in itself therefore God willeth not, which to 
the end we might thereby obtain life he 
both alloweth and appointeth. In like man- 
ner the Son of man endureth willingly to 
that purpose those grievous pains, which 
simply not to have shunned had been 
against nature, and by consequent against 
God. 

{11.] I take it therefore to be an error 
that Christ either knew not what himself 
was to suffer, or else had forgotten the 
things he knew. The root of which error 
was an overrestrained consideration of 
prayer, as though it had no other lawful 
use but only to serve for a chosen mean, 
whereby the will resolveth to seek that 
which the understanding certainly knoweth 
it shall obtain: whereas prayers in truth 
both ours are and his were, as well*’some- 
time a presentation of mere desires, as a 
mean of procuring desired effects at the 
hands of God. We are therefore taught 
by his example, that the presence of dolo- 
rous and dreadful” objects even in minds 
most perfect, may as clouds overcast all 
sensible joy; that no assurance touching 
future victories can make present conflicts 
so sweet and easy but nature will shun and 
shrink from them, nature will desire ease 
and deliverance from oppressive burdens; 
‘that the contrary determination of God is 
oftentimes against the effect of this desire, 


40 158. iii. 10; John x. 15. 


Vou. I. 25 


how reconciled in His Agony. 


! 
| 


385 


yet not against the affection itself, because 
it is naturally in us; that in such case our 
prayers cannot serve us as means to ob- 
tain the thing we desire ; that notwathstand- 
ing they are unto God most acceptable sa- 
crifices, because they testify we desire 
nothing-but at his hands, and our desires we 
submit with contentment to be overruled by 
his will, and in general they are not repug- 
nant unto the natural will of God which 
wisheth to the works of his own hands in 
that they are his own handy work all happi- 
ness,although perhaps for some special cause 
in our own particular a contrary determina- 
tion have seemed more convenient; finally, 
that thus to propose our desires which can- 
not take such effect as we specify, shall not- 
withstanding otherwise procure us His 
heavenly grace, even as this very prayer 
of Christ obtained Angels to be sent him as 
comforters in his agony *!.. And according 
to this example we are not afraid to present 
unto God our prayers for those things which 
that he will perform unto us we have no 
sure nor certain knowledge. 

[12.] St. Paul’s prayer for the church of 
Corinth was that they mightnot do any evil*?, 
*ulthough he knew that no man liveth which 
sinneth not, although he knew that in this 
life we always must pray, “ Forgive us our 
“sins 8.” It is our frailty that in many 
things we all do amiss, but a virtue that we 
would do amiss in nothing, and a testimo- 
ny of that virtue when we pray that what 
occasion of sin soever do offer itself we may 
be strengthened from above to withstand 
it. They pray in vain to have sin par- 
doned which seek not also to prevent sin by 
prayer, even every particular sin by prayer 
against all sin; except men can name some 
transgression wherewith we ought to have 
truee. For in very deed although we can- 
not be free from all sin collectively in such 
sort that no part thereof shall be found in- 
herent in us, yet distributively at the least 
all great and grievous actual offences as 
they offer themselves one by one both may 
and ought to be by all means avoided. So 
that in this sense to be preserved from all 
sin is not impossible 44, 


41 Luke xxii. 43. 

42.2 Cor. xiii. 7. 

43'T. C. Jib. iii. p. 200. “We may not pray in 
“this life to be free from all sin, because we must 
“always pray, Forgive us our sins.’ 

44[Chr. Letter, p. 15. ‘ Whether you meane, 
“that it is possible for all Christians to be presery- 
“ed from all great sinnes : and if so, why should 
“it not be as possible from all small offences: and 
‘<if from small and great, why doe we not keepe 
“ our robe pure and without spot untill the com- 
“ming of Christ, and so bee justified more and 
“ more by our works, as the popish canons teach ?” 

Hooker, MS. note. “ Vid. August. de Ciy. Dei, 
“Jib..xiv. cap. 9.” Illa que ἀπάθεια Greece dicitur, 
“ que si Latine posset, impassibilitas diceretur, si 


380 


[18.1 Finally, concerning deliverance 
itself from all adversity, we use not to say 
men are in adversity whensoever they feel 
any small hinderance of their welfare in 
this world, but when some notable affliction 
or cross, some great calamity or trouble be- 
falleth them. ‘Tribulation hath in it divers 
circumstances, the mind sundry faculties to 


apprehend them: it offereth sometime itself. 


to the lower powers of the soul as a most 
unpleasant spectacle, to the higher some- 
times as drawing after it atrain of danger- 
ous inconveniences, sometime as bringing 
with it remedies for the curing of sundry 
evils, as God’s instrument of revenge and 
fury sometime, sometime asa rod of his just 
yet moderate ire and displeasure, sometime 
as matter for them that spitefully hate us 
to exercise their poisoned malice, sometime 
as a furnace of trial for virtue to shew itself, 
and through conflict to obtain glory. Which 
different contemplations of adversity do 
work for the most part their answerable 
effects. Adversity either apprehended by 
sense as a thing offensive and grievous to 
nature; or by reason conceived as a snare, 
an occasion of many men’s falling from 
God, a sequel of God’s indignation and 
wrath, a thing which Satan desireth and 
‘would be glad to behold: tribulation thus 
considered being present causeth sorrow, 
and being imminent breedeth fear. For 
moderation of which two affections grow- 
ing from the very natural bitterness and 


‘ita intelligenda est,...... ut sine his affectionibus 
“ vivatur, que contra rationem accidunt, mentem- 
“ que perturbant, bona plane et maxime optanda 
‘est, sed nec ipsa est hujus vite. Non enim qua- 
* liumeunque hominum vox est, sed maxime pio- 
“rum multumque justorum atque sanctorum, Si 
“ dixcrimus quoniam peccata non habemus, nos 
“ipsos seducimus, et veritas in nobis non est. 
“ Tune itaque ἀπάθεια ἰδία erit, quando peceatum in 
“ὁ homine nullum erit. Nune vero satis bene vivi- 
“ tur, si sine crimine: sine peecato autem qui se 
“ vivere existimat, non id agit ut peccatum non 
“‘habeat, sed ut veniam non accipiat.’”’) 

“ Apostolus ordinandos precipit non qui sine 
“ἐ peccato sunt, sed qui sine crimine.” (He seems 
to refer to 1 Tim. in. 2; Tit.i. 7.) “ Nam alias 
“nemo ordinari possit, teste Johanne epist. prima. 
«“ Having bent yourself before against the necessi- 
“ tie of all vertue, you are now an enemie to the 
‘invocation of God’s aid against all vice. 

“Vid. August. Enchirid. c. 64, de discrimine 
 criminis et peceati.” (“ Filii Dei...... sic Spir- 
“itu Dei excitantur, ...... ut etiam spiritu suo, 
“ maxime aggravante corruptibili corpore, tanquam 
« fili hominum quibusdam humanis motibus defi- 
“ciant ad seipsos, et ideo peccent. Interest qui- 
“dem quantum; neque enim quia peccatum est 
*‘omne crimen, ideo crimen est omne peccatum. 
“ Ttaque sanctorum hominum yitam quamdiu in 
‘hac mortali vivitur, invenirl posse dicimus sine 
“erimine: ‘ Peccatum autem si dixerimus quia 
* non habemus,’ ut ait tantus Apostolus, ‘ nosmet 
“‘ipsos seducimus, et veritas in nobis non est.’” t. 
vi. 220.) 


Of the Prayer against all Adversity. 


[Boor V. 


gall of adversity, the Scripture much alle- 
geth contrary fruits which affliction likewise 
hath whensoever it falleth on them that are 
tractable 4°, the grace of God’s Holy Spirit 
concurring therewith. 

But when the Apostle St. Paul teach- 
eth 47, “ That every one which will live god- 
“ly in Christ Jesus must suffer persecution,” 
and “by many tribulations we must enter 
“into the kingdom of heaven 48,” because 
in a forest of many wolves sheep cannot 
choose but feed in continual danger of life ; 
or when St. James exhorteth to “account 
“it a matter of exceeding joy when we fall 
“into divers temptations *°,” because “b 
“ the trial of faith patience is brought forth ;” 
was it suppose we their meaning to frustrate 
our Lord’s admonition, “ Pray that ye enter 
“not into temptatiog ?” When himself pro- 
nounceth them blessed that should for his 
name’s sake be subject to all kinds of igno- 
miny and opprobrious malediction, was it his 
purpose that no man should ever pray with 
David, “Lord, remove from me shame and 
“ contempt 5° ?” 

“Tn those tribulations” (saith St. Augus- 
“tine 5!) which may hurt as well as profit, 
“we must say with the Apostle, What we 
“should ask as we ought we know not, yet 
“because they are tough, because they are 
“ orievous, because the sense of our weak- 
“ness flieth them, we pray according to the 
“ weneral desire of the will of man that God 
“would turn them away from us, owing in 
“the meanwhile this devotion to the Lord 
“our God, that if he remove them not, yet 
“we do not therefore imagine ourselves in 
“his sight despised, but rather with godly 
“sufferance of evils expect greater good at 
“his merciful hands. For thus is virtue in 
“weakness perfected.” 

To the flesh (as the Apostle himself 
granteth) all affliction is naturally grieyv- 
ous®*. Therefore nature which causeth to 
fear teacheth to pray against all adversity. 
Prosperity in regard of our corrupt inclina- 
tion to abuse the blessings of Almighty 


46 Psalm exix. 71. 

472 Tim. iii. 12. 'T. C. lib. i. p. 200. “ To pray 
“against persecution, is contrary to that word 
“which saith, that every one which will live god- 
“ly in Christ Jesus must suffer persecution.” 

48 [Acts xiv. 22,] 

49 James 1. 2, 3. 

50 Psalm exix. 22. . 

51 Aug. Epist. οχχὶ. [4]. cxxx.] c. 14. [t. ii. 392. 
“In his ergo tribulationibus, que possunt et pro- 
** desse et nocere, quid oremus sicut oportet nesci- 
“mus: et tamen quia dura, quia molesta, quia 
“contra sensum nostre infirmitatis sunt, univer- 
“sali humana voluntate ut a nobis auferantur ora- 
“mus. Sed hoc devotionis debemus Domino Deo 
“ nostro, ut si ea non abstulerit, non ideo nos ab 
“eo negligi existimemus, sed potius pia patientia 
“ malorum bona speremus ampliora ; sic enim vir- 
“tus in infirmitate perficitur.”] 

52 [Heb. xii. 11.] 


--..... 


Ch. xlix. 1—3.] 


God, doth prove for the most part a thing 
dangerous to the souls of men. Very easy 
itself is death to the wicked, “and the 
“prosperity of fools slayeth them 58 ;” their 
table is a snare, and their felicity their ut- 
ter overthrow. Few men there are which 
long prosper and sin not. Howbeit even 
as these ill effects although they be very 
usual and common are no bar to the hearty 
prayers whereby most virtuous minds wish 
perce and prosperity always where they 
ove, because they consider that this in it- 
self is a thing naturally desired: so be- 
cause all adversity is in itself against na- 
ture, what should hinder to pray against it, 
although the providence of God turn it of- 
ten unto the great good of many men? 
Such prayers of the Church to be deliver- 
ed from all adversity are no more repug- 
nant to any reasonable disposition of men’s 
minds towards death, much less to that 
blessed patience and meek contentment 
which saints by heavenly inspiration have 
to endure what cross or calamity soever it 
leaseth God to lay upon them, than our 
ord and Saviour’s own prayer before his 
passion was repugnant unto his most gra- 
cious resolution to die for the sins of the 
whole world. 
XLIX. In praying for deliverance from 
all adversity we seek that which nature 
doth wish to itself; but by en- 
ee ee aed treating for mercy towards 
mercy, and of all, we declare that affection 
te wi ot God, wherewith Christian charity 
might be thirsteth after the good of the 
saved. whole world, we discharge 
that duty which the Apostle himself doth 
impose on the Church of Christ as a com- 
mendable office, a sacrifice acceptable in 
God’s sight, a service according to his heart 
whose desire is “ to have all men saved 54,” 
a work most suitable with his purpose who 
gave himself to be the price of redemption 
for all and a forcible mean to procure the 
conversion of all such as are not yet ac- 
quainted with the mysteries of that truth 
which must save their souls. Against it 
there is but the bare show of this one im- 
pediment, that all men’s salvation and 
many men’s eternal condemnation or death 
are things the one repugnant to the other, 
that both cannot be brought to pass; that 
we know there are vessels of wrath to 
whom God will never extend mercy, and 
therefore that wittingly we ask an impossi- 
ble thing to be had®. 


53 Prov. i. 32. 

541 Tim. ii. 3. 

55[1 Adm. ap. Whitg. Def. 739. “ They pray 
‘that all men may be saved.” Whitgift, Answer, 
bid. al. 253. We do so indeed ; and what can 
you allege why we should not do so? St. Paul 
τ saith, I exhort that supplications, &c. be made 
* for all men. And adding the reason he, saith, 
“For this is good and acceptable in the sight of 


Prayer that all Men may be saved. 


387 


[2.] The truth is that as life and death, 
mercy and wrath are matters of mere un- 
derstanding or knowledge, all men’s salva- 
tion and some men’s endless perdition are 
things so opposite that whosoever doth af- 
firm the one must necessarily deny the oth- 
er, God himself cannot effect both or deter- 
mine that both shall be. There is in the 
knowledge both of God and man this cer- 
tainty, that life and death have divided be- 
tween them the whole body of mankind. 
What portion either of the two hath, God 
himself knoweth; for us he hath left no 
sufficient means to comprehend, and for 
that cause neither given any leave to search 
in particular who are infallibly the heirs of 
the kingdom of God, who castaways. How- 
beit concerning the state of all men with 
whom we live (for only of them our pray- 
ers are meant) we may till the world’s end, 
for the present, always presume, that as far 
as in us there is power to discern what oth- 
ers are, and as far as any duty of ours de- 
pendeth upon the notice of their condition 
im respect of God, the safest axioms for 
charity to rest itself upon are these: “ He 
“which believeth already is;” and “he 
“which believeth not as yet may be the 
“child of God.” It becometh not us 56 
“during life altogether to condemn any 
“man, seeing that” (for any thing we 
know) “there is hope of every man’s for- 
“giveness, the possibility of whose re- 
“pentance is not yet cut off by death.” 
And therefore Charity which “hopeth all 
“things §7,” prayeth also for all men. 

[3.] Wherefore to let go personal knowl- 
edge touching vessels of wrath and mercy, 
what they are inwardly in the sight of God 
it skilleth, not for us there is cause sufficient 
in all men whereupon to ground our pray- 
ers unto God in their behalf. For what- 
soever the mind of man apprehendeth as 
good, the will of charity and love is to have 
it enlarged in the very uttermost extent, 
that all may enjoy it towhom it can any 
way add perfection. Because therefore the 
farther a good thing doth reach the nobler 
and worthier we reckon it, our prayers for 
all men’s good no less than for our own the 
Apostle with very fit terms commendeth as 
being καλόν, a work commendable for the 
largeness of the affection from whence it 
springeth, even as theirs, which have re- 
quested at God’s hands the salvation of 


‘God our Saviour: who will that all men shall be 
“ βαν 64." 

56 Sidon. Apol. lib. vi. Epist. [11. “Ad Eleu- 
“therium. Judzum presens charta commendat ; 
non quod mihi placeat error, per quem pereunt 
“ involuti, sed quia neminem ipsorum nos decet ex 
“‘asse damnabilem pronunciare, dum vivit. In 
“spe enim adhuc absolutionis est, cui suppetit pos- 
“ seconverti.” Bibl. Patr. Colon. ν. pars. 1. 1020. B.] 

57 1 Cor. xiii. 7. 


388 


many with the loss of their own souls 58 
drowning as it were and overwhelming 


themselves in the abundance of their love | 


towards others, is proposed as being in re- 
gard of the rareness of such affections ὑπέρ- 
xadov, more than excellent. But this extra- 


ordinary height of desire after other men’s | 


salvation is no common mark. The other is 
a duty which belongeth unto all and prevail- 
eth with God daily. For as it is in itself 
good, so God accepteth and taketh it in 
very good part at the hands of faithful men, 
Our prayers for all men do include both 
them that shall find mercy, and them also 
that shall find none. For them that shall, 
no man will doubt but our prayers are 
both accepted and granted. Touching them 
for whom we crave that merey which is not 
to be obtained, let us not think that ®? our 
Saviour did misinstruct his disciples, willing 
them to pray for the peace even of such as 
should be uncapable of so great a blessing ; 
or that the prayers of the δὴ Prophet Jere- 
my offended God because the answer of 
God was a resolute denial of favour to them 
for whom supplication was made. And if 
any man doubt how God should accept such 
prayers in case they be opposite to his will, 
or not grant them if they be according unto 
that which himself willeth, our answer is 
that such suits God accepteth in that they 
are conformable unto his general inclina- 
tion which is that all men might be saved, 
yet always he granteth them not, forasmuch 
as there is in God sometimes a more private 
occasioned will®! which determineth the 
contrary. So that the other being the rule 


58 Rom. ix. 3, 8; x. 1. 

59 Matt. x. 11, 12. 

60 Jer. xv. 1. 

61 (Chr. Letter, p. 17. ‘* Have we not cause to 
“fear that the wittie schoolmen have seduced you, 
“and by their conceited distinctions made you for- 
“get,‘'That you are neither able nor worthie to 
open and looke into the booke of God’s law, by 
‘« which he guideth the worlde” (see before, b. 1. 
“¢,1i.5.) And yet you will say, There is in God 
“ an occasioned will.” 

Hooker, MS. note. “The booke of that law I 
presume no further to looke into, then all men 
‘may and ought thereof to take notice. I have 
« [not] adventured to ransack the bosome of God, 
«‘ and to search out what is there to be read con- 
“« cerning every particular man, as some have done. 
“Vis divine magnitudinis et nota nobis objecit et 
«jgnota. Tertul. Contra gent. p. 634. (p. 18. 
“ B. Paris, 1641. ‘Hoc est quod Deum estimari 
ἐς facit, dum eestimari non capit: ita eum vis mag- 
« nitudinis et notum hominibus objecit et ignotum.’) 
Dionys. p. 367.” (μήποτε οὖν ἁληθὲς εἰπεῖν, ὅτι Θεὸν 
γινώσκομεν, οὐκ ἐκ τῆς αὐτοῦ φύσεως ἄγνωστον γὰρ 
τοῦτο, καὶ πάντα λύγον καὶ νοῦν ὑπεραῖρον" ἀλλ᾽ ἐκ τῆς 
πάντων τῶν ὄντων διατάξεως"... διὸ καὶ ἐν πᾶσιν ὁ 
Θεὸς γινώσκεται, καὶ χωρὶς πάντων" καὶ διὰ γνώσεως, ὃ 
Θεὸς γινώσκεται, καὶ διὰ ἀγνωσίας" καὶ ἔστιν αὐτοῦ καὶ 
νόησις καὶ λόγος καὶ ἐπιστήμη καὶ ἐπαφὴ καὶ αἴσθησις 
καὶ δόξα καὶ φαντασία καὶ ὄνομα καὶ τὰ ἄλλα πάντα' καὶ 
οὔτε νοεῖται οὔτε λέγεται οὔτε ὀνομάζεται.) “and 433.” 


The will of God, revealed to guide our Actions, 


[Boox V. 


of our actions and not this, our requests for 
things opposite to this will of God are not 
therefore the less gracious in his sight. 

[4.1 There is no doubt but we ought in 
all things to frame our wills to the will of 
God, and that otherwise in whatsoever we 
do we sin. For of ourselves being so apt 
to err, the only way which we have to 
straighten our paths is by following the 
rule of his will whose footsteps naturally 
are right. Jf the eye, the hand, or the foot 
do that which the will commandeth, though 
they serve as instruments to sin, yet is sin 
the commander’s fault and not theirs, be- 
cause nature hath absolutely and without 
exception made them subjects to the will of 
man which is Lord over them. As the 
body is subject to the willof man, so man’s 
will to the will of God; for so it behoveth 
that the better should guide and command 
the worsé. But because the subjection of 
the body to the will is by natural necessity, 
the subjection of the will unto God volun- 
tary ; we therefore stand in need of direc- 
tion after what sort our wills and desires ἢ 
may be rightly conformed to his. Which 
is not done by willing always the selfsame 
thing that God intendeth. For it may 
chance that his purpose is sometime the 
speedy death of them whose long continu- 
ance in life if we should not wish we were 
unnatural. 

[5.] When the object or matter therefore 
of our desires is (as in this case) a thing 
both good of itself and not forbidden of 
God: when the end for which we desire it 
is virtuous and apparently most holy ; when 
the root from which our affection towards 
it proceedeth is Charity, Piety that which 
we do in declaring our desire by prayer ; 
yea over and besides all this, sith we know 
that to pray for all men living is but to shew 
the same affection which towards every of 
them our Lord Jesus Christ hath borne, 
who knowing only as God who are his ® 
did as man taste death for the good of all 
men: surely to that will of God which 


(λεγόμενον ἄῤῥητον μένει καὶ νοούμενον ἄγνωστον.) Ed. 
Paris, 1562 

Again, Chr. Letter, ibid. ‘ Where is that God 
‘you speake of in your first booke, ‘ of whom and 
“through whom and for whom are all things ?” 

Hooker, MS. note. “ Even where He was in the 
“highest heaven ; from whence He beholdeth their 
“untamed pride which speake of Him and His 
“they neither care nor know what. ” See Life of 
Hooker, p. 22, 23 ; and the references there.] 

62 Hug. de Quat. Christi Volunt. [t. 111. 48. ἘΝ] 
“ Propterea nihil contrarietatis erat, si Christus ho- 
“mo secundum affectum pietatis quam in human- 
*‘itate sua assumpserat aliquid volebat, quod ta- 
“ men secundum voluntatem divinam in qua cum 
“ Patre omnia disponebat futurum non esse prees- 
“ciebat : quia et hoe ad veram humanitatem per- 
“tinebat, ut pietate moveretur ; et hoc ad veram 
“ divinitatem, ut a sua dispositione nen moyere- 
“ tur.” 


Ch. 1. 1, 2.] 


ought to be and is the known rule of all our 
actions, we do not herein oppose ourselves, 
although his secret determination haply be 
against us, which if we did understand as 
we do not, yet to rest contented with that 
which God will have done is as much as he 
requireth at the hands of men. And con- 
cerning ourselves, what we earnestly crave 
_in this case, the same, as all things else that 
are of like condition, we meekly submit 
unto his most gracious will and pleasure. 
[0.1 Finally, as we have cause sufficient 
_why to think the practice of our church al- 
lowable in this behalf, so neither is ours the 
first which hath been of that mind. For to 
end with the words of Prosper 53, “'This 
“Jaw of supplication for all men,” (saith 
 he,) “the devout zeal of all priests and of 
“all faithfnl men doth hold with such full 
“agreement, that there is not any part of 
“all the world where Christian people do 
“not use to pray in the same manner. The 
“Church every where maketh prayers unto 
God not only for saints and such as al- 
“ready in Christ are regenerate, but for all 
“infidels and enemies of the Cross of Jesus 
“ Christ, for all idolaters, for all that perse- 
“cute Christ in his followers, for Jews to 
“whose blindness the light of the Gospel 
“doth not yet shine, for heretics and schis- 
“matics, who from the unity of faith and 
“charity are estranged. And for such 
“what doth the Church ask of God but this, 
“that leaving their errors they may be con- 
“verted unto him, that faith and charity 
“may be given them, and that out of the 
“ darkness of ignorance they may come to 
“the knowledge of his truth? which be- 
“cause they cannot themselves do in their 
“own behalf as long as the sway of evil 
“ custom overbeareth them, and the chains 
“of Satan detain them bound, neither are 
“they able to break through those errors 
* wherein they are so determinately settled, 
“that they pay unto falsity the whole sum 
“of whatsoever love is owing unto God’s 
“truth; our Lord merciful and just requir- 
“eth to have all men prayed for; that when 
“we behold innumerable multitudes drawn 
“up from the depth of so bottomless evils, 
“we may not doubt but” (in part) “ God 
“hath done the thing we requested, nor 
“despair but that being thankful for them 
“towards whom already he hath shewed 
“mercy, the rest which are not as yet en- 
“Jightened, shall before they pass out af 
“life be made partakers of the like grace. 
“Or if the grace of him which saveth (for 
“so we see it falleth out) overpass some, so 
“that the prayer of the Church for them be 
“not received, this we may leave to the 
“hidden judgments of God’s righteousness, 
“and acknowledge that in this secret there 


63 Prosp. de Vocat. Gen. lib. i. c. 12. inter opera 
Ambros. 


tis the best Guide and Measure of our Prayers. 


a  __.. SS οὖ [ἠ:::;Ἠ::.-.0-τ-.--α.ὀ-.-.-ο-ς-.-.,.-. --.-. 


389 


“is a gulf; which while we live we shall 
“never sound δ΄.» 

L. Instruction and Prayer whereof we 
have hitherto spoken, are duties which serve 
as elements, parts, or princi- 
ples, to the rest that follow, 
in which number the Sacra- 
ments of the Church are chief: 
The Church is to us that very 
mother of our new birth 55, in 
whose bowels we are all bred, 
at whose breasts we receive 
nourishment. As many there- 
fore as are apparently to our oflife through 
ee born of God, they Christ. 

ave the seed of their regeneration by the 

ministry of the Church which useth to that 
end and purpose not only the Word, but 
the Sacraments, both having generative 
force and virtue. 

[2.] As oft as we mention a Sacrament 
properly understood, (for in the writings of 
the ancient Fathers all articles which are 
peculiar to Christian faith, all duties of re- 
ligion containing that which sense or natu- 
ral reason cannot of itself discern, are most 
commonly named Sacraments, ) our restraint 
of the word to some few principal divine 
ceremonies importeth in every such cere- 
mony two things, the substance of the cere- 
mony itself which is visible, and besides 


Of the name, 
the author, and 
the force of sa- 
craments ; 
which force 
consisteth in 
this, that God 
hath ordained 
them as means 
to make us par- 
takers of him 
in Christ, and 


64(Quam legem supplications ita omnium sa- 
“cerdotum et omnium fidelium deyotio concordi- 
“ter tenet, ut nulla pars mundi sit, in qua hu- 
*‘ jusmodi orationes non celebrentur a_populis 
“Christianis. Supplicat ergo ubique Ecclesia 
“‘ Deo non solum pro sanctis et in Christo jam re- 
“ generatis, sed etiam pro omnibus infidelibus et in- 
“jmices crucis Christi. pro omnibus idolorum cul- 
κε toribus, pro omnibus qui Christum in membris 
“jpsius persequuntur, pro Judeis, quorum czcita- 
“ti lumen evangelii non refulget, pro hereticis et 
“‘schismaticis, qui ab unitate fidei et caritatis ali- 
*enisunt. Quid autem pro istis petit, nisi ut re- 
“ lictis erroribus suis, convertantur ad Deum, acci- 
“ piant fidem, accipiant caritatem, et de ignoran- 
‘tie tenebris liberati, in agnitionem veniant veri- 
*tatis? Quod quia ipsi prestare sibi nequeunt, 
‘‘ male consuetudinis pondere oppressi et Diaboli 
“« vinculis alligati, neque deceptiones suas evincere 
‘valent, quibus tam pertinaciter inheserunt, ut 
* quantum amanda est veritas tantum diligant fal- 
“© sitatem ; misericors et justus Dominus pro omni- 
“bus sibi vult hominibus supplicari : ut cum vide- 
“ mus de tam profundis malis innumeros erui, non 
τς ambigamus Deum prestitisse quod ut prestaret, 
“ oratus est; et gratias agentes pro his qui salvi 
“ facti sunt, speremus etiam eos qui necdum illu- 
“ minati sunt eodem divine gratiz opere eximen- 
* dos de potestate tenebrarum, et in regnum Dei, 
“‘priusquam de hac vita exeant, transierendos. 
Quod si aliquos, sicut videmus accidere, salvan- 
“tis gratia preteriret, et pro eis oratio Ecclesie 
“recepta non fuerit; ad occulta divine justitie 
* judicia referendum, et agnoscendum, secreti hu- 
“jus profunditatem nobis in hac vita patere non 
“ posse.””] 


65 Gal. iv. 26; Isai. liv. 3. 


390 


that somewhat else more secret in refer- 
ence whereunto we conceive that ceremony 
tobe a Sacrament. For we all admire and 
honour the holy Sacraments, not respecting 
so much the service which we do unto God 
in receiving them, as the dignity of that 
sacred and secret gift which we thereby re- 
ceive from God. Seeing that Sacraments 
therefore consist altogether in relation to 
some such gift or grace supernatural as 
only God can bestow, how should any but 
the Church administer those ceremonies as 
Sacraments which are not thought to be 
Sacraments by any but by the Church ? 

[3.] There is in Sacraments to be ob- 
served their force and their form of admin- 
istration. Upon their force their necessity 
dependeth. So that how they are neces- 
sary we cannot discern till we see how ef- 
fectual they are. When Sacraments are 
said to be visible signs of invisible grace, 
we thereby conceive how grace is indeed 
the very end for which these heavenly mys- 
teries were instituted, and besides sundry 
other properties observed in them, the mat- 
ter whereof they consist is such as signifieth, 
figureth, and representeth their end. But 
still their efficacy resteth obscure to our un- 
derstanding, except we search somewhat 
more distinctly what grace in particular 
that is whereunto they are referred, and 
what manner of operation they have 
towards it. 

The use of Sacraments is but only in 
this life, yet so that here they concern a far 
better life than this, and are for that cause 
accompanied with “ grace which worketh 
Salvation.” Sacraments are the powerful 
instruments of God to eternal life. For as 
our natural life consisteth in the union of 
the body with the soul; so our life supernat- 
ural in the union of the soul with God. 
And forasmuch as there is no union of God 
with man®® without that mean between 
both which is both, it seemeth requisite that 
we first consider how God is in Christ, then 
how Christ is in us, and how the Sacra- 
ments do serve to make us partakers of 
Christ. In other things we may be more 
brief, but the weight of these requireth 
largeness. 

LI. “ The Lord our God is but one God.” 
In which indivisible unity notwithstanding 

_.. we adore the Father as being 
That Gedis i" altogether of himself, we glori- 
personalincar- fy that consubstantial Word 
nation of the which is the Son, we bless and 

ion who is ; ) : : 
very God 67. magnify that co-esseatial Spir- 

66 Tertull. [Novatian.] de Trinit. [e. 18. ad. calc. 
Tertull. ed. Pamel. p. 1246.) “ Oportebat Deum 
“ carnem fieri, ut in semetipso concordiam confibu- 
“Jaret terrenorum pariter atque celestium, dum 
“ utriusque partis in se connectens pignora, et De- 
‘um pariter homini et hominemDeo copularet.” 

67 Tsai. ix.6; Jer. xxiii. 6; Rom. ix, 53; John 
xvi. 15. v. 21; Col. ii. 9; 1 John v. 20. 


Sacraments are Means of Communion with God. 


[Boox V, 


it eternally proceeding from both which 
is the Holy Ghost. Seeing therefore the 
Father is of none, the Son is of the Fa- 
ther and the Spirit is of both. they are 
by these their several properties really 
distinguishable each from other. For the 
substance of God with this property to be of 
none doth make the Person of the Father; 
the very selfsame substance in number with 
this property to be of the Father maketh the 
Person of the Son;-the same substance 
having added unto it the property of pro- 
ceeding from the other two maketh the Per 
son of the Holy Ghost. So that in every 
Person there is implied both the substance 
of God, which is one, and also that property 
which causeth the same person really and 
truly to differ from the other two. Every 
person hath his own subsistence which no 
other besides hath 58, although there be oth- 
ers besides that are of the same substance, 
As no man but Peter can be the person 
which Peter is, yet Paul hath the selfsame 
nature which Peter hath. Again, angels 
have every of them the nature of pure and 
invisible spirits, but every angel is not that 
angel which appeared in a dream to Joseph. 
[2.] Now when God became man, lest 
we should err in applying this to the Per- 
son of the Father, or of the Spirit, St. Pe- 
ter’s confession unto Christ was, “Thou 
“art the Son of the living God ®,” and St. 
John’s exposition thereof was plain, that it 
“is the Word? which was made Flesh. 
“71 The Father and the Holy Ghost (saith 
“ Damascen) have no communion with the 
“incarnation of the Word otherwise than 
“only by approbation and assent.” 
Notwithstanding, forasmuch as the Word 
and Deity are one subject, we must beware 
we exclude not the nature of God from in- 
carnation, and so make the Son of God in- 
carnate not to be very God. For undoubt- 
edly ” even the nature of God itself in the 
only person of the Son is incarnate, and 
hath taken to itself flesh. Wherefore in- 


68 ΠΠρύσωπον ἤγουν ὑπόστασίς ἐστι κατὰ τοὺς ἁγίους 
πατέρας. τὸ ἰδικὸν παρὰ τὸ κοινόν. ἵζοινότης γάρ ἐστιν 
ἡ φύσις ἑκάστου πράγματος, ἴδιαι δέ εἰσιν αἱ ὑποστάσεις. 
Suid. [sub voc. Ὕπόστασις.) ‘H οὐσία καθ᾽ ἑαυτὴν 
οὐκ ὑφίσταται. ἀλλ᾽ ἐν ταῖς ὑποστάσεσι θεωρεῖται" τὸ δὲ 
κοινὸν μετὰ τοῦ ἰδιάζοντος ἔχει ἡ ὑπόστασις καὶ τὸ καθ᾽ 
εαυτὴν ὑπάρξαι. ]Ἰγ)ατηαβο. de Orthod. Fide. lib. iii. 
cap. 6. [p. 67. ed. Veron. 1531.] 

69 Matt. xvi. 16. : 

John i. 14. "Og ἐστιν αὐτοῦ Λόγος οὐ ῥητὸς 
ἀλλ᾽ οὐσιώδης. Οὐ γάρ ἐστι λαλιᾶς ἐνάρθρου φώνημα, 
ἀλλ᾽ ἐνεργείας θεϊκῆς οὐσία γεννητή. Ignat. Epist. 
ad Magnes. [§, 8. from the interpolated epistle.] 

ΤΙ Kar’ οὐδένα λόγον κεκοινώνηκεν ὃ Ἰ]ατὴρ καὶ τὸ 
Πνεῦμα τὸ ἅγιον τὴ σαρκώσει τοῦ Λόγου, εἰ μὴ κατ' 
εὐδοκίαν καὶ βούλησιν. Damasce. [de Orthod. Fid. lib. 
iii. c. 11. fin. p. 75.) 

72 Aug. Epist. 57. [al. 187. δ. 20. t. ii. 684.] “In 
“illo Divinitas est Unigeniti facta particeps mor- 
“ talitatis nostra, ut et nos participes ejus immor- 
“ talitatis essemus.” 


Ch lit, 1.31 


earnation may neither be granted to any 


Progress of Heresy concerning our Lord’s Incarnation. 


391 


| framed the same to their own conceits and 


person but only one, nor yet denied to that | fancies are found in their expositions there- 


nature which is common unto all three. 

[3.1] Concerning the cause of which in- 
comprehensible mystery, forasmuch as it 
seemeth a thing unconsonant that the world 
should honour any other as the Saviour but 
him whom it honoureth as the Creator of 
the world, and in the wisdom of God it hath 
not been thought convenient to admit any 
way of saving man but by man himself, 
though nothing should be spoken of the 
love and mercy of God towards man, which 
this way are become such a spectacle as 
neither men nor angels can behold without 
a kind of heavenly astonishment, we may 
hereby perceive there is cause sufficient 
why divine nature should assume human, 
that so God might be in Christ reconciling 
to himself the world”. And if some cause 
be likewise required why rather to this end 
and purpose the Son than either the Father 
or the Holy Ghost should be made man, 
could we which are born the children of 
wrath be adopted the sons of God through 
grace, any other than the natural Son of 
God being Mediator between God and us? 
It became therefore him by whom all 
things are to be the way of salvation to all, 
that the institution and restitution of the 
world might be both wrought by one hand. 
The world’s salvation was without the in- 
carnation of the Son of God a thing im- 
possible, not simply impossible, but impos- 
sible it being presupposed that the will of 
God was no otherwise to have it saved 
than by the death of his own Son. Where- 
fore taking to himself our flesh, and by his 
incarnation making it his own flesh, he had 
now of his own although from us what to 
offer unto God for us. 

And as Christ took manhood that by it 
he might be capable of death whereunto 
he humbled himself, so because manhood 
is the proper subject of compassion and 
feeling pity, which maketh the sceptre of 
Christ’s regency even in the kingdom of 
heaven amiable, he which without our na- 
ture could not on earth suffer for the sins 
of the world, doth now also’* by means 
thereof both make intercession to God for 
sinners and exercise dominion over all men 
with a true, a natural, and a sensible touch 
of mercy. Ἷ 

LI. it is not in man’s ability either to 
express perfectly or conceive the manner 
how this was brought to pass. 


The misinter- But the strength of our faith is 


pretations : = 
which heresy tried by those things wherein 
hath made of our wits and capacities are 
how God and | not strong. Howbeit because 
man are unite i ivi i 
Chee, this divine mystery is more 


true than plain, divers having 


74 2 Cor. v. 19. 
75 Heb. ii. 10. [See also Coloss. i. 15—18.] 
76 Heb. iv. 15. 


of more plain than true. Insomuch that by 
the space of five hundred years after Christ, 
the Church was almost troubled with noth- 
ing else saving only with care and travel 
to preserve this article from the sinister 
construction of heretics. Whose first mists 
when the light of the Nicene council “7 had 
dispelled, it was not long ere Macedonius 
transferred unto God’s most Holy Spirit 
the same blasphemy wherewith Arius had 
already dishonoured his co-eternally begot- 
ten Son; not long ere Apollinarius*® began 
to pare away from Christ’s humanity. In 
refutation of which impieties when the 
Fathers of the Church, Athanasius, Basil, 
and the two Gregories, had by their pain- 
ful travails sufficiently cleared the truth, 
no less for the Deity of the Holy Ghost 
than for the complete humanity of Christ, 
there followed hereupon a final conclusion, 
whereby those controversies, as also the 
rest which Paulus Samosatenus, Sabellius, 
Photinus, AXtius, Eunomius, together with 
the whole swarm of pestilent Demj-Arians 
had from time to time stirred up sithence 
the council of Nice, were both privately 
first at Rome in a smaller Synod, and 
then at Constantinople *°, in a general fa- 
mous assembly brought to a peaceable and 
quiet end, seven-score bishops and ten 
agreeing in that confession which by them 
set down remaineth at this presest hour a 
part of our church liturgy, a memorial of 
their fidelity and zeal, a sovereign preserv- 
ative of God’s people from the venomous 
infection of heresy. 

[2.] Thus in Christ the verity of God and 
the complete substance of man were with 
full agreement established throughout the 
world, till such time as the heresy of Nes- 
torius broached itself, “®! dividing Christ 
“into two persons the Son of God and the 


77 An. Dom. 325. 

78 Mydi yap δεηθῆναι φησὶ τὴν σάρκα ἐκείνην ἀνθρω- 
πίνου νοὸς» ἡγεμονευομένην ὑπὸ τοῦ αὐτὴν ἐνδεδυκότος 
θεοῦ. Suid. [sub voc. ᾿Απολλινάριος.] 

79[A. D. 378, a synod of ninety-three bishops 
was held at Rome, in which Damasus presided ; 
by authority of which a Synodical Epistle, proba- 
bly the document known by the name of τόμος τῶν 
δυτιγῶν, and adopted in the fifth canon of Constan- 
tinople, was sent to a council then sitting at Anti- 
och under Mcletius, and approved there. See The- 
odoret, E. H. ν. 10. p. 211. A. and c. ii. p.213—16. 
and Valesius’ Notes, p. 41,44; Cone. ii. 899— 
904, 908, 9, 10; Cave, Hist. Lit. ἢ. 123, 127; 
Bevereg. Synod. ii. 89 ; Routh, Opuse. 449.] 

80 An. Dom. 381. 

81 Οὐκ ἔτι τὴν ἕνωσιν ὁμολογεῖ μεθ᾽ ἡμῶν. Cyril. 
Epist.ad Eulog. [p. 133. A. με Par. 1638, ΕἼ] 
Οὐκ ἔλεγε γὰρ ἕνωσιν τοῦ Λόγου τοῦ Θεοῦ πρὸς ἄν- 
θρωπον, ἀλλὰ δύο ὑποστάσεις ἔλεγε καὶ διαίρεσιν... 
Ei δὲ καὶ ἄνθρωπον καὶ Θεὸν ἀπεκάλει τὸν Kanth, 
ἀλλ᾽ οὐκ ἔτι ὡς ἡμεῖς, ἀλλὰ τη σχέσει καὶ Ty οἰκειώσει. 
κατὰ τὸ ταὐτὰ ἀλλήλοις ἀρέσκειν διὰ τὴν ὑπερβολὴν τῆς 


392 


“Son of man, the one a person begotten of 
“God before all worlds, the other also a 
“person born of the Virgin Mary, and in 
“special favour chosen to be made entire 
“to the Son of God above all men, so that 
“ whosoever will honour God must togeth- 
“er honour Christ, with whose person God 
“hath vouchsafed to join himself in so high 
“a degree of gracious respect and favour.” 
But that the selfsame person which verily is 
man should properly be God also, and that, 
by reason not of two persons linked in ami- 
ty but of two natures human and divine 
conjoined in one and the same person, the 
God of glory may be said as well to have 
suffered death as to have raised the dead 
from their graves, the Son of man as well 
to have made as to have redeemed the 
world, Nestorius in no case would admit. 
[3.1 That which deceived him was want 
of heed to the first beginning 6f that admi- 
rable combination of God with man. “ The 
* Word (saith St. John) was made flesh 
“ and dwelt in us.” The Evangelist useth 
the plural number, men for manhood, ws for 
the nature whereof we consist, even as the 
Apostle denying the assumption of angeli- 
cal nature, saith likewise in the plural num- 
ber, “He took not Ange/s but the seed of 
“ Abraham *%.” Jt pleased not the Word 
or wisdom of God to take to itself some one 
person amongst men, for then should that 
one have been advanced which was as- 
sumed and no more, but Wisdom to the 
end she might save many built her house 
of that nature which is common unto all, 
she made not this or that man her habita- 
tion, but dwelt im us. The seeds of herbs 
and plants at the first are not in act but in 
possibility that which they afterwards grow 
to be. Ifthe Son of God had taken to him- 
self a man now made and already perfect- 
ed, it would of necessity follow that there 
are in Christ two persons, the one assuming 
and the other assumed; whereas the Son 
of God did not assume a man’s person unto 
his own, but a man’s nature to his own Per- 
son, and therefore took semen, the seed of 
Abraham, the very first original element of 
our nature δ΄, before it was come to have 
any personal human subsistence. The flesh 
and the conjunction of the flesh with God 
began both at one instant; his making and 
taking to himself our flesh was but one act, 
so that in Christ there is no personal sub- 
sistence but one, and that from everlasting. 
By taking only the nature of man he still 
continueth one person, and changeth but 


φιλίας. Leont. de Sect. [Act.4.p.508. t..i. Biblioth. 
Patr. Gr. ed. Par. 1624.] 

82 John i. 14. 

83 Heb. ii. 16. 

84° ET ληφθεῖσα φύσις οὐ προὐπῆρχε τῆς λήψεως. 
Theod. Dial. "Arperros. [ Dial. ii p- 101. t. iv. pars‘. 
ed. Schulze.] 


Nestorius: Ground of his Error. 


[Book V. 


the manner of his subsisting, which was be- 
fore in the mere glory of the Son of God, 
and is now in the habit of our flesh. 

Forasmuch therefore as Christ hath no 
personal subsistence but one whereby we 
acknowledge him to have been eternally 
the Son of God, we must of necessity ap- 
ply to the person of the Son of God even 
that which is spoken of Christ according to 
his human nature. For example, accord- 
ing to the flesh he was born of the Virgin 
Mary, baptized of John in the river Jordan, 
by Pilate adjudged to die, and executed by 
the Jews. e cannot say properly that 
the Virgin bore, or John did baptize, or Pi- 
late condemn, or the Jews crucify the Na- 
ture of man, because these all are personal 
attributes; his Person is the subject which 
receiveth them, his Nature that which 
maketh his person capable or apt to receive. 
If we should say that the person of a man 
in our Saviour Christ was the subject of 
these things, this were plainly to entrap 
ourselves in the very snare of the Nesto- 
rians’ heresy, between whom and the Church 
of God there was no difference, saving only 
that Nestorius imagined in Christ as wella 
personal human subsistence as a divine, the 
Church acknowledging a substance both 
divine and human, but no other personal 
subsistence than divine, because the Son 
of God took not to himself a man’s person, 
but the nature only of a man. 

Christ is a Person both divine and hu- 
man, howbeit not therefore two persons in 
one, neither both these in one sense, but a 
person divine, because he is personally the 
Son of God, human, because he hath really 
the nature of the children of men. In Christ 
therefore God and man “There is (saith 
“ Paschasius 85) a two-fold substance, not a 
“two-fold person, because one person ex- 
“tinguisheth another, whereas one nature 
“cannot in another become extinct.” For 
the personal being which the Son of God 
already had, suffered not the substance to 
be personal which he took, although to- 
gether with the nature which he had the 
nature also which he took continueth. 
Whereupon it followeth against Nestorius, 
that no person was born of the Virgin but 
the Son of God, no person but the Son of 
God baptized, the Son of God condemned, 
the Son of God and no other person erucifi- 
ed; which one only point of Christian belief, 
ihe infinite worth of the Son of God, is the 
very ground of all things believed concern- 
ing life and salvation by that which Christ 
either did or suffered as man in our behalf. 

[4.] But forasmuch as St. Cyril, thé 


85 Paschas. lib. de Spir. Sanct. [lib. ii. c. 4. “In 
“Deo et homine, gemina quidem substantia, sed 
“‘non gemina persona est, quia persona personam 
“consumere potest, substantia vero substantiam 
κε consumere non potest.” in Biblioth. Patr. Colon. 
vill. 331.] 


Ch. liii. 1.] 


chiefest of those two hundred bishops as- 
sembled in the council of Ephesus ὅδ, where 
the heresy of Nestorius was condemned, 
had in his writings δ against the Arians 
avouched that the Word or Wisdom of God 
hath but one nature which is eternal, and 
whereunto he assumed flesh (for the Arians 
were of opinion®® that besides God’s own 
eternal wisdom, there is a wisdom which 
God created before all things, to the end he 
might thereby create all thangs else, and 
that this created wisdom was the Word 
which took flesh :) again, forasmuch as the 
same Cyril 55. had given instance in the body 
and the soul of man no farther than only to 
enforce by example against Nestorius, that 
a visible and an invisible, a mortal and an 
immortal substance may united make one 
person : the words of Cyril were in process 
of time so taken as though it had been his 
drift to teach, that even as in us the body 
and the soul, so in Christ God and man 
make but one nature. Of which error, six 
hundred and thirty fathers in the council of 
Cha!cedon condemned Eutyches 9, For as 
Nestorius teaching rightly that God and 
man are distinct natures, did thereupon 
misinfer that in Christ those natures can 
by no conjunction make one person; so 
Eutyches of sound belief as touching their 
true personal copulation became unsound 
by denying the difference which still con- 
tinueth between the one and the other Na- 
ture. We must therefore keep warily a 
middle course, shunning both that distrac- 
lion of Persons wherein Nestorius went 
awry, and also this later confusion of Natures 
which deceived Eutyches. 

These natures from the moment of their 
first combination have been and are for ever 
inseparable*!. For even when his soul 
forsook the tabernacle of his body, his Dei- 
ty forsook neither bodynor soul. If it had, 
then could we not truly hold either that the 
person of Christ was buried, or that the 
person of Christ did raise up itself from the 
dead. For the body separated from the 
Word can in no true sense be termed the 
person of Christ ; nor is it true to say that 
the Son of God in raising up that body did 
raise up himself, if the body were not beth 
with him and of him even during the time it 
lay in the sepulchre. The like is also to be 
said of the soul, otherwise we are plainly 
and inevitably Nestorians. The very per- 
son of Christ therefore for ever one and the 


86 An. Dom. 431. 
87 [Vid. Cymil. de Recta Fide, t. vi. 48. (ex Atha- 
nas.) et Ep. ad Eulog. vi. 133.] 
88 (Vid. e. g. Alexand. Alexandrin. ap. Socr. i. 6. 
p- ΕΥ̓ ἐς ed. Mod 
9 . t. vi. Epist. p. 8, 133. 
90 ee Dic: 451. 8 : 
91: ᾽Α χώριστον προοήκει τῆς σαρκὸς εἶναι τὴν θείαν 
ὕσιν ὁμολογεῖν, κὰν τῳ σταυρῳ Kav τῳ τάφῳ. Theod. 
ial. ᾿Απαθὴς. (Dial. iii. t. iv. p. 227.] 


The Errors of Nestorius and Eutyches. 


393 


selfsame was only touching bodily substance 
concluded within the grave, his soul only 
from thence severed, but by personal union 
his Deity still unseparably joined with both. 

LULL. The sequel of which conjunction 
of natures in the person of Christ is no 
abolishment of natural prop- 
erties appertaining to either 
substance, no transition or 
transmigration thereof out of 


That by the 
union of the 
one with the 
other nature 


= in Christ 
one substance into another, there groweth 
finally no such mutual infusion Peither gain 
nor loss of 


as really causeth the same nat- 
ural operations or properties erties to either. 
to be made common unto both substances; 
but whatsoever is natural to Deity the same 
remaineth in Christ uncommunicated unto 
his manhood, and whatsoever natural to 
manhood his Deity thereof is uncapable. 
The true properties and operations of his 
Deity are to know that which is not possi- 
ble for created natures to comprehend; to 
be simply the highest cause of all things, 
the wellspring of immortality and life; to 
have neither end nor beginning of days; to 
be every where present, and enclosed no- 
where; to be subject to no alteration nor 
passion; to produce of itself those effects 
which cannot proceed but from infinite ma- 
jesty and power. The true properties and 
operations of his manhood are such as Ire- 
neus reckoneth up: “If Christ,” saith he, 
“had not taken flesh from the very earth, he 
“would not have coveted those earthl 

“nourishments, wherewith bodies which be 
“taken from thence are fed. This was the 
“nature which felt hunger after long fast- 
“ing, was desirous of rest after travail, tes- 
“tified compassion and love by tears, groan- 
“ed in heaviness, and with extremity of 
“ grief even melted away itself into bloody 
“sweats.” To Christ we ascribe both 
working of wonders and suffering of pains, 
we use concerning him speeches as well of 
humility as of divine glory, but the one we 
apply unto that nature which he took of the 


essential prop- 


92( Ei μηδὲν εἰλήφει παρὰ τῆς Μαρίας, @X αὐτὰς 
ἀπὸ γῆς εἰλημμένας προσίετο τροφὰς, de’ ὧν τὸ ἀπὸ γῆς 
ληφθὲν τρέφεται σῶμα: οὐδ᾽ ἂν εἰς τεσσαράκοντα ἡμέρας, 
ὁμοίως ὡς Μωὺῦσῆς καὶ ᾿λέίις, νηστεύσας ἐπείνησε, 
τοῦ σώματυς ἐπιζητοῦντος τὴν ἰδίαν τροφήν" οὐδ᾽ ἂν Ἴω- 
ἄννης ὁ μαθητὴς αὐτοῦ περὶ αὐτοῦ γράφων εἰρήκει ‘O 
δὲ ᾿Ιησοῦς κεκοπιακὼς ἐκ τῆς ὁδοιπορίας, ἐκαθέζετο"... 
οὐδ' ἂν ἐδάκρυσεν ἐπὶ τοῦ Λαζάρου. οὐδ᾽ ἂν ἵδρωσε θρόμ- 
βους αἵματος" οὐδ᾽ ἂν εἰρήκει, ὅτι περίλυπός ἐστιν ἡ 
Ψυχή pov οὐδ᾽ ἂν νυγείσης αὐτοῦ τῆς πλευρᾶς, ἐξῆλθεν 
αἷμα καὶ ὕδωρ.) Ταῦτα [γὰρ] πάντα σύμβολα σαρκὸς 
τῆς ἀπὸ γῆς εἰλημμένης. ren. lib. ili. advers. Heres. 
[c. 32.] Christ did all these ἀνθρωπίνου σώματος 
νόμῳ. Theod. Dial. ‘Aciyxvros. [iv. 1. 148. from 
Greg. Naz. Orat. xxxviii. t. i. 621. D. ᾿Απεστάλη 
μὲν, ἀλλ᾽ ὡς ἄνθρωπος" διπλοῦς γὰρ ἦν" ἔπει καὶ ἐκοπί- 
ace, καὶ ἐπείνησε, καὶ ἐδίψησε, καὶ ἡγωνίασε, καὶ ἐδά- 
κρυσε νόμῳ σώμαπος. 

ους μὲν ταπεινοὺς λόγους τῳ ἐκ Μαρίας ἀνθρώπῳ, 
τοὺς δὲ ἀνηγμένους καὶ θεοπρεπεῖς τῳ ἐν doxn ὄντι 
me Greg. Naz. Orat. 11. de Filo. [§. 36. ἐ. 


΄ 


394 


Virgin Mary, the other to that which was 
in the beginning. 

[3.1 We may not therefore imagine that 
the properties of the weaker nature have 
vanished with the presence of the more glo- 
rious, and have been therein swallowed up 
as ina gulf. We dare notin this point give 
ear to them who over boldly affirm °° that 
“the nature which Christ took weak and 
“feeble from us by being mingled with Dei- 
“ty became the same which Deity is, that 
“the assumption of our substance unto his 
“was like the blending of a drop of vine- 
“oar with the huge ocean, wherein al- 
“though it continue still, yet not with those 
“ properties which severed it hath, because 
“ sithence the instant of their conjunction, all 
“ distinction of the one from the other is ex- 
“ tinet, and whatsoever we can now conceive 
“of the Son of God, is nothing else but 
“mere Deity,’ which words are so plain 
and direct for Kutyches, that I stand in 
doubt they are not his whose name they 
carry. Sure I am they are far from truth, 
and must of necessity give place to the bet- 
ter-advised sentences of other men. “*! He 
“which in himself was appointed,” saith 
Hilary, “a Mediator to save his Chureh, 
“and for performance of that mystery of 
“mediation between God and man, is be- 
“come God and man, doth now being 
“but one consist of both those natures 
“united, neither hath he through the union 
“of both incurred the damage or loss of 
“ either, lest by being born a man we should 
“think he hath given over to be God, or 
“that because he continueth God, therefore 
“he cannot be man also, whereas the true 
“belief which maketh a man happy pro- 
“elaimeth jointly God and man, confesseth 
“the Word and flesh together.” Cyril 
more plainly *; “ His two natures have 
“knit themselves the one to the other, and 
“are in that nearness as uncapable of con- 


90 Greg. Nyss. Epist. ad Theophil. Alexandr. 
(contr. Apollin. t. ii. 697. Paris, 1615. πᾶν ὅσον ἀσ- 
θενὲς risgpucias ἡμῶν καὶ ἐπίκηρον, ἀνακραθὲν ry 
Θεότητι, ἐκεῖνο ἐγένετο, ὅπερ ἡ Θεύτης ἐστί... ἡ δὲ 
προσληφθεῖσα τῆς ἀνθρωπίνης φύσεως ἀπαρχὴ ὑπὸ τῆς 
παντοδυνάμου Θεότητος. ὡς ἂν εἴποι τις εἰκόνι χρώμενος, 
οἵον τις σταγὼν ὄξους ἀπείρῳ πελάγει κατακραθεῖσα, 
ἔστι μὲν ἔν Θεότητι. οὐ μὴν ἐν τοῖς ἰδίοις αὐτῆς ἱδιώ- 
μασιν"... ἕν οὐδενὶ Καταλαμβανέται ἡ διαφορά' ὅπερ γὰρ 
ἄν τις ἴδοι τοῦ υἱοῦ, Θεύτης ἐστὶ .. .] 

91 Hilar. de Trin: lib. ix. [§. 3. p. 148. ed. Paris, 
1605. “Mediator ipse in se ad salutem Ecclesiw 
ἐς constitutus, et illo ipso inter Deum et hominem 
“mediatoris sacramento utrumque unus existens, 
“dum ipse ex unitis in idipsum naturis, nature 
“ utriusque res eadem est, ita tamen ut neutro ca- 
“yeret in utroque, ne forte Deus esse homo nas- 
“ cendo desineret, et homo rursum Deus manendo 
“non esset. Hee itaque humane beatitudinis 
“fides vera est, Deum et hominem predicare, 
“ Verbum et carnem confiteri.”] 

92 Cyr. Epist.ad Nest. [ad Suecensum. Epist. p. 
137. D. t. v. parsii. ed. 1638. ‘Opapev ὅτι δύο φυ- 


Communicatio Idiomatum : 


[Boox V. 


“fusion as of distraction. Their coherence 
“hath not taken away the difference be- 
“tween them. Flesh is not become God, 
“but doth still continue flesh, although it 
“ be now the flesh of God.” Yea, “ of each 
“ substance,” saith Leo 38, “the properties 
“are all preserved and kept safe.” 

[3.] These two natures are as causes 
and original grounds of all things which 
Christ hath done. Wherefore some things 
he doth as God, because his Deity alone is 
the wellspring from which they flow; some 
things as man, because they issue from his 
mere human nature ; some things jointly as 
both God and man, because both natures 
concur as principles thereunto. For albeit 
the properties of each nature do cleave 
only to that nature whereof they are proper- 
ties, and therefore Christ cannot naturally 
be as God the same which he naturally is 
as mans yet both natures may very well 
concur unto one effect, and Christ in that 
respect be truly said to work both as God 
and as man one and the selfsame thing. 
Let us therefore set it down for a rule or 
principle so necessary as nothing more to 
the plain deciding of all doubts and ques- 
tions about the union of natures in Christ, 
that of both natures there is a co-operation 
often, an association always, but never any 
mutual participation, whereby the proper- 
ties of the one are infused into the other. 

[4.] Which rule must serve for the better 
understanding of that which Damascene *4 
hath touching cross and circulatory speech- 
es, wherein there are attributed to God 
such things as belong to manhood, and to 
man such as properly concern the Deity of 
Christ Jesus, the cause whereof is the asso- 
ciation of natures in one subject. A kind 
of mutual commutation there is whereby 
those concrete names, God and Man, when 
we speak of Christ, do take interchangeably 
one another’s room, so that for truth of 
speech it skilleth not whether we say that 
the Son of God hath created the world, and 
the Son of Man by his death hath saved it, 
or else that the Son of Man did create, and 
the Son of God die to save the world. 


σεις συνῆλθον ἀλλήλαις καθ᾽ ἕνωσιν ἀδιάσπαστον ἀσυγ- 
χύτως. καὶ ἀτρέπτως" ἡ γὰρ σὰρξ σάρξ ἐστι, καὶ οὐ θεό- 
της. εἰ καὶ γέγονε Θεοῦ σάρξ.] 

98. « Salva proprietate utriusque nature suscepta 
“est a majestate humilitas, a virtute infirmitas, ab 
“ @ternitate mortalitas.” Leo Ep. ad Flav. [e. 3.] 

94 Οὐτύς ἐστιν ὃ τρόπος τῆς ἀντιδύσεως. ἑκατέρας φύ- 
σεως ἀντιδιδούσης Ty ἑτέρα τὰ ἰδία, διὰ τὴν τῆς ὑποστά- 
σεως ταυτύτητα, καὶ τὴν εἰς ἄλληλα αὐτῶν περιχώρησιν. 
Damase. de Orthod. Fid. lib. ii. ο. 4. Vermin est 
duarum in Christo naturarum alteram suas alteri 
proprictates impertire, enunciando videlicet, idque 
non in abstracto sed in concreto solum, divinas 
homini non humanitati, humanas non deitati sed 
Deo tribui. Cujus hee est ratio, quia cum sup- 
positum predicationis sit ejusmodi ut utramque 
naturam in se contineat, sive ab una sive ab altera 
denominetur nihil refert. 


Ch. liv. 1, 2.] 


Howbeit, as oft as we attribute to God what 
the manhood of Christ claimeth, or to man 
what his Deity hath right unto, we under- 
stand by the name of God and the name 
of Man neither the one nor the other na- 
ture, but the whole person of Christ, in 
whom both natures are. When the Apos- 
tle saith of the Jews that they crucified the 
Lord of Glory, and when the Son of Man 
being on earth aflirmeth that the Son of 
Man was in heaven at the same instant, 
there is in these two speeches that mutual 
circulation before-mentioned**. In the one, 
there is attributed to God or the * Lord of 
Glory death, whereof divine nature is not 
capable; in the other ubiquity unto *7 man, 
which human nature admitteth not. There- 
fore by the Lord of Glory we must needs 
understand the whole person of Christ, who 
being Lord of Glory, was indeed crucified, 
but not in that nature for which he is termed 
the Lord of Glory. In like manner by the 
Son of Man the whole person of Christ 
must necessarily be meant, who being man 
upon earth, filled heaven with his glorious 
presence, but not according to that nature 
for which the title of Man is given him. 
Without this caution the Fathers whose 
belief was sincere and their meaning most 
sound, shall seem in their writings one to 
deny what another constantly doth affirm. 
Theodoret disputeth with great earnestness 
that God cannot be said to sutter 5, 
he thereby meaneth Christ’s divine nature 
against *’ Apollinarius, which held even 
Deity itself passible. Cyril on the other 
side against Nestorius as much contendeth, 
that whosoever will deny very God to have 
suffered death', doth forsake the faith. 


85 {S. Aug. Ep. 187. 9. τ. i. 680. F. 6.] 

36} Cor. i. 8. 

97 John iii. 13. 

938 [Reprehens. Capitum Cyrilli, No. xii. t. v. pars 
i. p. 65, cd. Schulze. Ta πάθη, τοῦ παθητοῦ ἴδια. ὃ 
γὰρ ἀπαθὴς, παθῶν ἔστιν ὑψηλότερος. and N°. x. p. 52. 
"Lis τοίνυν ὁ πόνοις tiperits τελειωθεὶς, καὶ μὴ φύσει τέ- 
λειος ὑπάρχων : τίς ὁ πείρᾳ μαθὼν τὴν ὑπακοὴν, καὶ 
ταυτὴν ἀγνοῶν πρὸ τῆς πείρας ; τίς ὃ εὐλαβείᾳ συμβίω- 
σας, καὶ μετὰ κραυγῆς ἰσχυμᾶς καὶ δακρύων τὰς ἱκετείας 
προσενεγκὼν, καὶ σώζειν ἑαυτὸν οὐ δυνάμενος, ἀλλὰ τὸν 
δυνάμενον σώζειν προκαλῶν, καὶ τοῦ θανάτου τὴν ἀπαλλ- 
αγὴν αἱτῶν ; οὐκ ὃ Θεὸς Λόγος. ὃ ἀπαθὴς, ὃ ἀθάνατος, ὃ 
ἀσώματος, κ. τ. .] 

99 Θνητὴν τοῦ Yiot κατασκευάζουσι τὴν Θεότητα. 
Greg. Nyss. de Sectator. Apollinar. [Opp. t. iii. 262. 
A. Paris, 1638 ; et Leo.) Ep. ad Flavian. [c. 3.] 

1[Ap. Theod. ibid. p. 64. (Cyril's 12th Anathe- 
ma, exhibited at the council of Ephesus.) Ez τις 
ὀὐκ ὁμολογεῖ, τὸν τοῦ Θεοῦ λόγον παθόντα σαρκὶ, καὶ 
ἐσταυρωμένον σαρκὶ, καὶ θανάτου γευσάμενον σαρκὶ. yey- 
ονότα τε πρωτότοκον ἐκ νεκρῶν. καθὸ ζωή ἔστι, καὶ ζω- 
ὁποιὸς. ὡς Θεὸς, ἀνάθεμα ἔστω. And p. 67. οὐκοῦν 
λεγέσθω πάντα αὐτοῦ. καὶ διολογείσθω σωτὴρ ὃ τοῦ 
Θεοῦ λόγος, μεμενηκὼς μὲν ἀπαθὴς τὴ τῆς Θεότητος φύ- 
Cet, σαρκὶ δὲ παθὼν. ὡς εἶπεν ὃ ΤἸ]Πέτρος. αὐτοῦ γὰρ ἣν 
ἴδιον καθ᾽ ἕνωσιν ἀληθὴ τὸ τοῦ θανάτου γευσάμενον σῶ- 
μα. ἔπει... εἰς τὸν τίνος θάνατον βεβαπτίσμεθα: .... 
dp’ οὖν εἰς θάνατον ἀνθρώπου γοινοῦ βεβαπτίσμεθα, καὶ 


Examples from Cyril and Theodoret. 


But | 


395 


| Which notwithstanding to hold were heresy, 
if the name of God in this assertion did not 
import as it doth the person of Christ, who 
| being verily God suffered death, but in the 
flesh, and not in that substance for which 
the name of God is given him. 

LIV. If then both natures do remain with 
their properties in Christ thus distinct as 
hath been shewed, we are for woot christ 
our better understanding what hath obtained 
either nature receiveth from according fo 
other, to note, that Christ isby the union ef 
three degrees a receiver: first, his flesh with 
in that he is the Son of God; PY: 
secondly, in that his human nature hath had 
the honour of union with Deity bestowed 
upon it; thirdly, in that by means there- 
of sundry eminent graces have flowed as 

| effects from Deity into that nature which 
is coupled with it. On Christ therefore 
there is bestowed the gift of eternal gen- 
eration, the gift of union, and the gift of 
| unction. 
| [2.] By the gift of eternal generation 
Christ hath received of the Father one and 
in number the selfsame substance 2, which 
the Father hath of himself unreceived from 
| any other. For every beginning? is a Fa- 
ther unto that which cometh of it; and every 
| offspring is a Son unto that out of which it 
| eroweth. Seeing therefore the Father 
| alone is originally 4 that Deity which Christ 
originally > is not, (for Christ is God by 


' 

eis αὐτὸν πιστεύοντες, δικαιούμεθα : ἣ, ὅπερ ἐστιν GAn- 
θὲς, ἐνανθρωπησάντος ΘΕΟΎ, καὶ ΠΑΘΟΝΤΟΣ 

| ὑπὲρ ἡμῶν σαρκὶ. τὸν ΘΑΝΑΤΟΝ καταγγέλλομεν 5 
Melito of Sardis, about A. D. 150, wrote, ὃ Θεὸς 
πέπονθεν ὑπὸ degias ᾿Ἰσρεηλίτιδος. Routh, Reliquie 
Sacre, i. 116.} 

5". Nativitas Dei non potest non eam ex qua 
* profecta est tenere naturam. Neque enim aliud 
** quam Deus subsistit qui non aliunde quam ex 
“Deo Deus subsistit.” Hilar. de Trin. lib. v. [§ 
37.] “ Cum sit gloria, sempiternitate, virtute, regno, 
“ε potestate, hoc quod Pater est, omnia tamen hee 
“non sine auctore sicut Pater, sed ex Patre tan- 
* quam Filius sine initio et equalis habet.” Ruffin. 
in Symb. Apost. cap. 9. [ad. calcem Cypr. Fell. p. 
19.) Filium aliunde non deduco, sed de sub- 
* sfantia Patris,...omnem a Patre consecutum po- 
“testatem.” ‘Fertull. contra Prax. [c. 4.] 
3 Ephes. iil. 15. πᾶσα πατριὰ, quicquid alteri quo- 

* vis modo dat esse.” [So the Vulgate, ““ Omnis 
« Paternitas.” Tertull. contra Prax. c.8. “Om 
“nis origo parens est, et omne quod ex origine 
“ profertur, progenies est ; multo magis Sermo Dei, 
“gui etiam proprie nomen fii accepit.”} 

3186. 1. 17. Pater luminum, Yiod re καὶ Πνεύμα- 
tos δηλονότι. Pachym. in Dionys. de cel. Hierar. 
cap i. [ed. Corder. i. p. 10.] “ Pater est principium 
“totius divinitatis,” quia ipse a nullo est. “ Non 
“enim habet de quo procedat, sed ab eo et Filius 
est genitus et Spiritus Sanctus procedit.” Aug. 
de Trinit. lib. iv. cap. 40. [t. viii 899.) Hine 
Christus deitatis loco nomen ubique Pafris usur- 
pat quia Pater nimirum est πηγαῖα θεύτης. [vid. 
| Dionys. Areop. de Divinis Nominibus, e. ii. § 7.) 
| 5* Pater tota substantia est, Filius vero deriva+ 


390 


being of God®, light by issuing out of 
light 7,) it followeth hereupon that whatso- 


Glorification of Man’s Nature in Christ. 


[Boor V. 


woman of Samaria 15.) “if thou didst know 
“and in that respect understand who it is 


ever Christ hath common unto him with} “which asketh water of thee, thou wouldest 


his heavenly Father ὃ, the same of necessity 
must be given him, but naturally and eter- 
nally given ὃ, not bestowed by way of be- 
nevolence and favour, as the other gifts 
both are. And therefore where the Fathers 
give it out for a rule 10, that whatsoever 
Christ is said in Scripture to have received, 
the same we ought to apply only to the 
manhood of Christ; their assertion is true 
of all things which Christ hath received by 
grace, but to that which he hath received of 
the Father by eternal nativity or birth it 
reacheth not. 

[3.1 Touching union of Deity with man- 
hood, it is by grace, because there can be 
no greater grace shewed towards man, than 
that God should vouchsafe to unite to man’s 
nature the person of his only begotten Son. 
Because |! “the Father loveth the Son” as 
man, he hath by uniting Deity with man- 
hood, “given all things into his hands.” 
1210 hath pleased the Father, that in him 
“all fulness should dwell.” 13 'The “name” 
which he hath “ above all names” is given 
him. “14As the Father hath life in him- 
“self? the “Son in himself hath life also” 
by the gift of the Father. The gift where- 
by God hath made Christ a fountain of life 
is that 5 “conjunction of the nature of God 
“ with the nature of man” in the person of 
Christ, “which gift,” (saith Christ to the 


tio totius et propagatio.” 'Tertull. contra Prax. 

6.9: 
[ 6« Quod enim Deus est, ex Deo est.” Hilar. 
de Trin. lib. v. [§. 39.] “ Nihil nisi natum habet 
“Filius.” Hilar. de Trin. lib. iv. [§. 10.] 

Τ᾽ Απαύὔγασμα τῆς δόξης. Heb. i. 3. "Ἔστιν ἀπόῤ- 
ῥοια τῆς τοῦ παντοκράτορος δόξης εἰλικρινής" --ἀπαύγασ- 
μα---φωτὸς ἀΐδιου. Sap. vii. 25, 26. 

8 « Nihil in se diversum ac dissimile habent na- 
“tus et generans.” [‘ Neque rursum dissimilis 
“ esse possit natus et generans.”] Hilar. de Syn. 
advers. Arian. [§. 22.] “In Trinitate alius atque 
‘ alius, non aliud atquealiud.” Vincent. Lir. cap. 
19. [in Bibl. Patr. Colon. iv. 242. B.] 

9 Ubi auctor wternus est, ibi et nativitatis 
“ geternitas est: quia sicut nativitas ab auctore est, 
“ita et ab wterno auctore eterna nativitas est.” 
Hilar. de Trin. lib. xii. [§. 21.] “ Sicut naturam 
“ prestat Filio sine initio Generatio: ita Spiritus 
“ Sancti prestat essentiam sine initio Processio.” 
Aug. de Trin. lib. v. ο. 15. 

10"Oaa λέγει ἡ γραφὴ ὅτι ἔλαβεν ὃ Υἱὸς καὶ ἐδοξάσ- 
θη, διὰ τὴν ἀνθρωπότητα αὐτοῦ λέγει, οὐ τὴν θεότητα. 
Theod. fol. 42. [t. iv. pars i. 139. ex S. Athanas. t.i 
pars i. 873. D. De Incarn. ο. 4.] et ibid. 44. [149, 
150.] ex Greg. Nazian. Orat. ii. de Fil. [t. 1. 577, 
588 ; et passim.] 

τ John iii. [35.] 

12 Ephes. i. [5 ;] (Col. i. 19.] 

13 Phil. ii. [9.] 

14 John v. 26. 

151 John y. 20. 
“ eterna.” 


“ Hic est verus Deus et vite 


“ask of him that he might give thee living 
“water.” The union therefore of the flesh 
with Deity is to that flesh a gift of principal 
grace and favour. For by virtue of this 
grace, man is really made God, a creature 
is exalted above the dignity of all creatures, 
and hath all creatures else under it. 

[4.1 This admirable union of God with 
man can enforce in that higher nature no 
alteration 17, because unto God there is 
nothing more natural than not to be sub- 
ject to any change. Neither is ita thing im- 
possible that the Word being made flesh 
should be that which it was not before as 
touching the manner of subsistence, and yet 
continue in all qualities or properties of 
nature the same it was, because the incar- 
nation of the Son of God consisteth merely 
in the union of natures, which union doth 
add perfection to the weaker, to the nobler 
no alteration at all. If therefore it be de- 
manded what the person of the Son of God 
hath attained by assuming manhood, surely, 
the whole sum of all is this, to be as we are 
truly, really, and naturally man, by means 
whereof he is made capable of meaner offi- 
ces than otherwise his person could have 
admitted, the only gain he thereby purcha- 
sed for himself was to he capable of loss 
and detriment for the good of others. 

[5.] But may it rightly be said concern- 
ing the incarnation of Jesus Christ, that as 
our nature hath in no respect changed his, 
so from his to ours as little alteration hath 
ensued? The very cause of his taking upon 
him our nature was to change it, to better 
the quality, and to advance the condition 
thereof, although in no sort to abolish the 
substance which he took, nor to infuse into 
it the natural forces and properties of his 
Deity. As therefore we have shewed how 
the Son of God by his incarnation hath . 
changed the manner of that personal sub- 
sistence which before was solitary, and is 
now in the association of flesh, no alteration 
thereby accruing to the nature of God; so 
neither are the properties of man’s nature 
in the person of Christ by force and virtue 
of the same conjunction so much altered, 
as not to stay within those limits which our 


16 John iv. 10. 

17 Ὥσπερ τῶν ἀνθρώπων κοινὸν ἐστι τὸ θνητὸν, οὕτω 
τῆς ἁγίας "Γριάδος κοινὸν τὸ ἄτρεπτόν τε καὶ ἀναλλοί- 
Theodor. Dial. ”Arperros. [Dial. 1. p. 9. 
tom. iv. parsi.] “ Periculum status sui Deo nul- 
“Jum est.” Tertull. de Carn. Chr. [c. 3.] “Μα- 
“ jestati Filii Dei corporea_nativitas nihil contulit, 
“« nihil abstulit.” Leo de Nativit. Ser. vu. [c. 2.] 
Μένει ὃ ἦν dx’ ἀρχῆς" Θεὸς μένει καὶ τὴν ἡμῶν ἐν Eav- 
τῳ παρασκευάζων ὕπαρξιν. Theophil. [of Alexan- 
dria: ap. Theodor. Dial. ii. p. 153. t. iv. pars 1.} 
“ In formam servi transisse non est naturam per- 
 didisse Dei.” Hhlar. de Trin. lib. xii. [§. 6.] 


WTOV. 


Ch. liv. 6—8.] Communion of Christ with God in respect of Unction. 


substance is bordered withal ; nor the state 
and quality of our substance so unaltered, 
but that there are init many glorious eflects 

roceeding from so near copulation with 
Deity 18. God from us can receive nothing, 
we by him have obtained much. For albeit 
the natural properties of Deity be not com- 
municable to man’s nature, the supernatu- 
ral gifts graces and effects thereof are. 

The honour which our flesh hath by being 
the flesh of the Son of God is in many re- 
spects great. If we respect but that which 
is common unto us with him, the glory pro- 
vided for him and his in the kingdom of 
heaven, his right and title thereunto even 
in that he is man differeth from other men’s, 
because he is that man of whom God is 
himself a part. We have right to the same 
inheritance with Christ, but not the same 
tight which he hath, his being such as we 
cannot reach, and ours such. as he cannot 
stoop unto. 

Furthermore, to be the Way, the Truth, 
and the Life; to be the Wisdom, Right- 
ousness, Sanctification, Resurrection; to be 
the Peace of the whole world, the hope of 
the righteous, the Heir of all things; to be 
that supreme head whereunto all power 
both in heaven and in earth is given: these 
are not honours common unto Christ with 
other men, they are titles above the dignity 
and worth of any which were but a mere 
man, yet true of Christ even in that he is 
man, but man with whom Deity is person- 
ally joined, and unto whom it hath added 
those excellencies which make him more 
than worthy thereof. 

Finally, sith God hath deified our nature, 
though not by turning it into himself, yet 
by making it his own inseparable habita- 
tion, we cannot now conceive how God 
should without man either exereise divine 


ower 15. or receive the glory of divine 

. ? . εὖνΗἥΨ 5 5 
raise. For man is in both an associate of 
eity 2°, 


[0.1 But to come to the grace of wnction : 
did the parts of our nature, the soul and 
body of Christ, receive by the influence of 


15 Ὃν μὲν νομίζομεν καὶ πεπείσμεθα ἀρχῆθεν εἶναι 
Θεὸν καὶ Yidv Θεοῦ, οὗτος ὁ αὐτολόγος ἐστὶ καὶ ἡ αὐ- 
τοσοφία καὶ ἡ αὐτοαλήθεια" τὸ δὲ θνητὸν αὐτοῦ σῶμα καὶ 
τὴν ἀνθρωπίνην ἐν αὐτῳ ψυχὴν, Tn πρὸς ἐκεῖνον οὐ μό- 
νον κοινωνίᾳ ἀλλὰ καὶ ἑνώσει καὶ ἀνακράσει. τὰ μεγιστά 
φαμεν προσειληφέναι, καὶ τῆς ἐκείνου Θεύτητος κεκοιν- 
ὠνηκότα εἰς Θεὸν μεταβεβηκέναι. Orig. cont. Cels. iii. 
41.] 

19 Μετέχει ἡ ἀνθρωπίνη τῆς θείας ἐνεργεΐας. Theod. 
{Eran. ii. p. 172. from Apollinarius.] 

30 Ἢ δεξιὰ τοῦ Θεοῦ ἡ ποιητικὴ τῶν ὄντων τῶν πάν- 
των, ἥτις ἐστὶν ὃ Κύριος δι᾽ οὗ τὰ πάντα ἐγένετο, αὕτη 
τὸν ἑνωθέντα πρὸς αὐτὴν ἄνθρωπον εἰς τὸ ἴδιον ἀνήγα- 

ev ὕψος διὰ τῆς ἑνώσεως. Gregor. Nyss. apud 
eod. [Dial. ii. p. 152. t. iv. pars i] ᾿Απὸ τῆς φύ- 
σεως τῆς σῆς λαβὼν ἀπαρχὴν ἐκάθισεν ἐπάνω πάσης ἀρ- 
χῆς καὶ ἐξουσίας. Chrys. in Psal. xli. [t. i. p. 614. 
ed. Eton. 1612.) 


397 


Deity wherewith they were matched no 
ability of operation, no virtue or quality 
above nature? Surely as the sword which 
is made fiery doth not only cut by reason 
of the sharpness which simply it hath, but 
also burn by means of that heat which it 
hath from fire?!, so there is no doubt but 
the Deity of Christ hath enabled that na- 
ture which it took of man to do more than 
man in this world hath power to compre- 
hend ; forasmuch as (the bare essential pro- 
perties of Deity excepted) he hath imparted 
unto it all things, he hath replenished it 
with all such perfections as the same is any 
way aptto receive **, at the least according 
to the exigence of that economy or service 
for which it pleased him in love and mercy 
to be made man. For as the parts, de- 
erees, and offices of that mystical adminis- 
tration did require which he voluntarily un- 
dertook, the beams of Deity did in opera- 
tion always accordingly either restrain? 
or enlarge themselves. 

[7.] From hence we may somewhat con- 
jecture how the powers of that soul are il- 
luminated, which being so inward unto God 
cannot choose but be privy unto all things 
which God worketh, and must therefore of 
necessity be endued with knowledge so far 
forth universal *4, though not with infinite 
knowledge peculiar to Deity itself. The 
soul of Christ that saw in this life the face 
of God was here through so visible pre- 
sence of Deity filled with all manner graces 
and virtues in that unmatchable degree of 
perfection, for which of him we read it writ- 
ten, “ That God with the oil of gladness 
“ anointed him above his fellows 7.” 

[8.1] And as God hath in Christ unspeak- 
ably glorified the nobler, so likewise the 
meaner part of our nature, the very bodily 
substance of man. Where also that must 
again be remembered which we noted be- 
fore concerning degrees of the influence of 
Deity proportionable unto his own purposes, 
intents and counsels. For in this respect 
his body which by natural condition was 
corruptible wanted the gift of everlasting 
immunity from death, passion and dissolu- 
tion, till God which gave it to be slain for 
sin had for righteousness’ sake restored it 
to life with certainty of endless continuance. 
Yea in this respect the very glorified body 


21(Compare Theodoret, Eranistes, Dial. ii. p. 
116, and Appollinar. ap. Theod. ibid. 171.] 

22 Lue. ii. 47. 

23: Ἡσυχάζοντος μὲν rod Λόγου ἐν τῳ πειράζεσθαι 
καὶ σταυροῦσθάι καὶ ἀποθνήσκειν, συγγινομένου δὲ τῳ 
ἀνθρώπῳ ἐν τῳ νικαν καὶ ὑπομένειν καὶ χρηστεύεσθαι 
καὶ ἀνίστασθαι καὶ ἀναλαμβάνεσθαι. Theod. [Dial. 
iii. t. iv. pars i, 232.] et Iren. lib. iii. advers. Heeres. 
[Ρ. 250. ed. Grabe.] Matth. xxvii. 46. 

24 Col. ii. 3. 

% Isa. xi. 2; Ixi. 1; Luke iv. 18; Acts’ iv. 27; 
Heb. i. 9; 2 Cor. i. 21; 1 John ii. 20, 27. 


998 


of Christ retained in it the scars and marks 
of former mortality 35, 

[9.1 But shall we say that in heaven his 
glorious body by virtue of the same cause 
hath now power to present itself in all pla- 
ces and to be every where at once present ? 
We nothing doubt but God hath many 
ways above the reach cf our capacities ex- 
alted that body which it hath pleased him 
to make his own, that body wherewith he 
hath saved the world, that body which hath 
been and is the root of eternal life, the in- 
strument wherewith Deity worketh, the sa- 
crifice which taketh away sin, the price 
which hath ransomed souls from death, the 
leader of the whole army of bodies that 
shall rise again. Tor though it had a be- 
ginning from us, yet God hath given it vi- 
tal efficacy, heaven hath endowed it with 
celestial power, that virtue it hath from 
above, in regard whereof all the angels of 
heaven adore it. Notwithstanding 2”? a 
body still it continueth, a body consubstan- 
tial with our bodies, a body of the same 
both nature and measure which it had on 
earth. 

[10.1 To gather therefore into one sum 
all that hitherto hath been spoken touch- 
ing this point, there are but four things 
which concur to make complete the whole 
state of our Lord Jesus Christ: his Deity, 
his manhood, the conjunction of both, and 
the distinction of the one from the other 
being joined in one. Four principal here- 
sies there are which have in those things 
withstood the truth: Arians by bending 
themselves against the Deity of Christ; 
Apollinarians by maiming and misinter- 
preting that which belongeth to his human 
nature ; Nestorians by rending Christ asun- 
der, and dividing him into two persons; 
the followers of Eutyches by confounding 
in his person those natures which they 
should distinguish. Against these there 
have been four most famous ancient gene- 
ral councils: the council of Nice to define 
against Arians, against Apollinarians the 
council of Constantinople, the council of 
Ephesus against Nestorians, against Euty- 
chians the Chalcedon council. In four 
words, ἀληθῶς, τελέως, ἀδιαιρέτως, ἀσυγχύτως, 
truly, perfectly, indivisibly. distinctly ; the 
first applied to his being God, and the se- 
cond to his being Man, the third to his 
being of both One, and the fourth to his 
still continuing in that one Both: we may 
fully by way of abridgment comprise what- 
soever antiquity hath at large handled 


% John xx. 27. [Theodoret, Eran. ii. p. 120.] 

2% Μετὰ τὴν ἀνάστασιν ἀθάνατον μέν ἐστι καὶ ἄφ- 
θαρτον καὶ θείας δόξης μεστὸν, σῶμα δὲ ὅμως τὴν οἰκειαν 
ἔχον περιγραφὴν. Theod. fol. 80. [t. iv. pars 1. p. 
122. τὸ δεσποτικὸν τοιγαροῦν σῶμα ἄφθαρτον piv avéc- 
τη, καὶ ἀπαθὶς, καὶ ἀθάνατον, καὶ τη θείᾳ δύξη δεδοξασ- 
μένον, καὶ παρὰ τῶν ἐπουρανίων προσκυνεῖται δυναμέων. 


σῶμα δὲ ὅμως ἐστι, τὴν προτέραν ἔχων περιγραφήν. 


Presence of Christ in order to our Participation of Him. 


[Boox V. 


either in declaration of Christian belief, or 
in refutation of the aforesaid heresies. 
Within the compass of which four heads, 
I may truly affirm, that all heresies which 
touch but the person of Jesus Christ, 
whether they have risen in these later 
days, or in any age heretofore, may be 
with great facility brought to confine them- 
selves. 

We conclude therefore that to save the 
world it was of necessity the Son of God 
should be thus incarnate, and that God 
should so be in Christ as hath been de- 
clared. : 

LV. Having thus far proceeded in speech 
concerning the person of Jesus Christ, his 
two natures, their conjunction, 
that which he either is or doth 
in respect of both, and that 
which the one receiveth from 
the other ; sith God in Christ is 
generally the medicine which 
doth cure the world, and according to 
Christ in us is that receipt ‘be fesh. 
of the same medicine, whereby we are ey- 
ery one particularly cured, inasmuch as 
Christ’s incarnation and passion can be 
available to no man’s good which is not 
made partaker of Christ, neither can we 
participate him without his presence, we 
are briefly to consider how Christ is pres- 
ent, to the end it may thereby better ap- 
pear how we are made partakers of Christ 
both otherwise and in the Sacraments 
themselves. Γ 

[2.] All things are in such sort divided 
into finite and infinite,.that no one sub- 
stance, nature, or quality, can be possibly 
capable of both. The world and all things 
in the world are stinted, all effects that pro- 
ceed {rom them, all the powers and abili- 
ties whereby they work, whatsoever they do, 
whatsoever they may, and whatsoever they 
are, is limited. Which limitation of each 
creature is both the perfection and also the 
preservation thereof. Measure is that which 
perfecteth all things, because every thing 
is for some end, neither can that thing be 
available to any end which is not propor- 
tionable thereunto, and to proportion as 
well excesses as defects are opposite. 
Again, forasmuch as nothing doth perish 
but only through excess or defect of that, 
the due proportioned measure whereof doth 
give perfection, it followeth that measure 
is likewise the preservation of all things. 
Out of which premises we may conclude 
not only that nothing created can possibl 
be unlimited, or can receive any such acci- 
dent, quality, or property, as may really 
make it infinite, (for then should it cease to 
be a creature,) but also that every crea- 
ture’s limitation is according to his own 
kind, and, therefore as oft as we note in 
them any thing above their kind, it argueth 
that the same is not properly theirs, but 


Of the personal 
presence of 
Christ every 
where, and in 
what sense it 
may be grant- 
ed, he is every 
where present 


Ch. lv. 3—6.] 


A finite Substance cannot be infinite in Presence. 


399 


weth gn them from a cause more pow-| neither be every where present, nor cause 


erful than they are. 

[3.1 Such as the substance of each thing 
is, such is also the presence thereof. Im- 
possible it is that God shouid withdraw his 
presence from any thing®’, because the very 
substance οἵ God is infinite. He filleth 
heaven and earth 33. although he take up no 
room in either, because his substance is 
immaterial, pure, and of us in this world so 
incomprehensible, that albeit no part of us 
be ever absent from him who is present*° 
whole unto every particular thing, yet his 

resence with us we no way discern farther 

an only that God is present, which partly 
by reason and more perfectly by faith we 
know to be firm and certain. 

[4.] Seeing therefore that presence every 
where is the sequel of an infinite and in- 
comprehensible substance, (for what can be 
every where but that which can no where 
be comprehended?) to inquire whether 
Christ be every where is to inquire of a 
natural property, a property that cleaveth 
to the Deity of Christ. Which Deity being 
common unto him with none but only the 
Father and the Holy Ghost, it followeth 
that nothing of Christ which is limited, that 
nothing created, that neither the soul nor the 
body of Christ, and consequently not Christ 
as man or Christ according to his human 
nature can possibly be every where present, 
because those phrases of limitation and re- 
straint do either point out the principal sub- 
ject whereunto every such attribute ad- 
hereth, or else they intimate the radical 
cause out of which it groweth. For exam- 
ple, when we say that Christ as man or ac- 
cording to his human nature suffered death, 
we shew what nature was the proper sub- 
ject of mortality ; when we say that as God 
or according to his Deity he conquered 
death, we declare his Deity to have been 
the cause, by force and virtue whereof 
he raised himself from the grave. But 
neither is the manhood of Christ that sub- 
ject whereunto universal presence agreeth, 
neither is it the cause original by force 
whereof his Person is enabled to be every 
where present. Wherefore Christ is essen- 
tially present with all things, in that he is 
very God, but not present with all things as 
man, because manhood and the parts there- 
of can neither be the cause nor the true 
subject of such presence. 

[5.] Notwithstanding, somewhat more 
plainly to shew a true immediate reason 
wherefore the manhood of Christ can 


38 Psalm cxxxix. 7,8. 29 Jer. xxiii. 24. 

80«Tdeo Deus ubique esse dicitur, quia nulli 
‘« parti rerum absens est ; ideo totus, quia non par- 
“ὁ δ rerum partem sui presentem prebet, et alteri 
“arti alteram partem, sed non solum uni- 
“ versitati creature verum etiam cuilibet parti ejus 


the person of Christ so to be; we acknowl- 
edge that of St. Augustine concerning 
Christ most true, “In that he is personally 
“the Word he created all things, in that he 
“is naturally man he himself is created of 
“God *!,” and it doth not appear that any 
one creature hath power to be present with 
all creatures. Whereupon, nevertheless it 
will not follow that Christ cannot therefore 
be thus present, because he is himself a 
creature, forasmuch as only infinite presence 
is that which cannot possibly stand with 
the essence or being of any creature: as 
for presence with all things that are, sith 
the whole race, mass, and body of them is 
finite, Christ by being a creature is not in 
that respect excluded from possibility of 
presence with them. That which excludeth 
him therefore as man from so great large- 
ness of presence, is only his being man, a 
creature of this particular kind, whereunto 
the God of nature hath set those bounds of 
restraint and limitation, beyond which to at- 
tribute unto it any thing more than a crea- 
ture of that sort can admit, were to give it 
another nature, to make it a creature of 
some other kind than in truth it is. 

[6.7 Furthermore if Christ in that he is 
man be every where present, seeing this 
cometh not by the nature of manhood itself, 
there is no other way how it should grow 
but either by the grace of union with Deity, 
or by the grace of unction received from 
Deity. It hath been already sufficiently 
proved that by force of union the properties 
of both natures are imparted to the person 
only in whom they are, and not what be- 
longeth to the one nature really conveyed 
or translated into the other; it hath been 
likewise proved that natures united in 
Christ continue the very same which they 
are where they are not united. And con- 
cerning the grace of unction, wherein are 
contained the gifts and virtues which Christ 
as man hath above men, they make him 
really and habitually a man more excellent 
than we are, they take not from him the 
nature and substance that we have, they 
cause not his soul nor body to be of another 
kind than ours is. Supernatural endow- 


31«* Quod ad Verbum attinet, Creator est ; quod 
“ad hominem, creatura [creatus] est.” Aug. Ep. 
57. [4]. 187. c. 3. t. 11. 680.] “Deus qui semper 
“est et semper erat fit creatura.” Leo de Nativ. 
[This does not appear in so many words in St. 
Leo’s Homilies on the Nativity. Expressions 
equivalent to it occur almost in every page. E. g. 
Hom. i. c. 2. p. 13. E. ii. 2. p. 14. C, iii. 2. p. 15. 
C. ἄς. Lugd. 1533.] “Multi timore trepidant 
“ne Christum esse creaturam dicere compellan- 
“tur; nos proclamamus non esse periculum 
“ dicere Christum esse creaturam ; [quem vermem 
“ et hominem et crucifixum et maledictionem tota 


“totus pariter adest.” Aug. Epist. lvii. [al. 187. c. | “" spei nostre fiducia profitemur.”] Hier. in Epist. 


5. t. ii, 688. 


ad Eph. ce. ii. [§. 6. t. ix. 213. B.] 


400 


ments are an advancement, they are no ex- 
tinguishment of that nature whereto they 
are given. 

The substance of the body of Christ hath 
no presence, neither can have, but only io- 
cal. It was not therefore every where seen, 
nor did it every where suffer death, every 
where it could not be entombed, it is not 
every where now being exalted into heaven. 
There is no proof in the world strong 
enough to enforce that Christ had a true 
body but by the true and natural properties 
of his body. Amongst which properties, 
definite or local presence is chief. “How 
“it is true of Christ (saith Tertullian) that 
“he died, was buried, and rose again, if 
“ Christ had not that very flesh the nature 
“whereof is capable of these things, flesh 
“mingled with blood, supported with bones, 
“woven with sinews, embroidered with 
“veins 2” If his majestical body have 
now any such new property, by force where- 
of it may every where really even in sub- 
stance present itself, or may at once be in 
many places, then hath the majesty of his 
estate extinguished the verity of his nature. 
Make thou no doubt or question of it” 
(saith St. Augustine) “but that the man 
“Christ Jesus is now in that very place 
“from whence he shall come in the same 
“form and substance of flesh which he car- 
“ried thither, and from which he hath not 
“ takennature, but given thereunto immortal- 
“ity. According to this form he spreadeth 
‘not out himself into all places. For it be- 
“hoveth us to take great heed, lest while 
“we go about to maintain the glorious Dei- 
“ty of him which is man, we leave him not 


“the true bodily substance of a man 3.” 


According to St. Augustine’s opinion there- 
fore that majestical body which we make 
to be every where present, doth thereby 
cease to have the substance of a true body. 


32 'Tertull. de Car. Chr. [c. 5. “ Natns est Dei 
“Filius ; non pudet, quia pudendum est: et mor- 
“tuus est Dei Filius ; prorsus credibile est, quia in- 
« eptum est : et sepultus resurrexit ; certum est, quia 
‘impossibile est. Sed hee quomodo in illo vera 
“ erunt, si ipse non fuit verus, si non vere habuit 
in se quod figeretur, quod moreretur, quod sepe- 
“Jiretur et resuscitaretur: carnem scilicet hanc, 
“ sanguine suffusam, ossibus substructam, nervis 
“ intextam, venis implexam 7] 

33 Aug. Epist. 57. [al. 187. c. 3. t. ii. 681. “ Noli 
“itaque dubitare ibi nune esse hominem Christum 
“Jesum, unde venturus est; et fideliter tene 
‘‘Christianam confessionem, quomiam resurrexit a 
*‘ mortuis, ascendit in celum, sedet ad dextram 
‘‘Patris, nec aliunde quam inde venturus est ad 
“vivyos mortuosque judicandos. Et sic venturus 
“est, illa angelica voce testante, quemadmodum 
“ire visus est in celum, i. 6. in eadem carnis for- 
“ma atque substantia, cui profecto immortalita- 
“tem dedit, naturam non abstulit. Secundum 
“hance formam non est putandus ubique diffusus. 
‘‘Cavendum est enim, ne ita divinitatem adstrua- 
“mus hominis ut veritatem corporis auferamus.” ] 


Christ’s Person omnipresent by his Deity. 


[Boox V. 


[7.] ‘Po conclude, we hold it inregard of 
the fore-vlleged proofs a most infallible truth 
that Christ as man is not every where pre- 
sent. There are which think it as infalli- 
bly true, that Christ is every where pre- 
set as man, which peradventure in some 
sense may be well enough granted. His 
human substance in itself naturally absent 
from the earth, his soul and body net on 
earth but inheaven only. Yet because this 
substance is inseparably joined to that per- 
sonal word which by his very divine es- 
sence is present with all things, the nature 
which cannot have in itself universal pre- 
sence hath it after a sort by being no where 
severed {rom that which every where is pre- 
sent. Jor inasmuch as that infinite word is 
not divisible into parts, it could not in part 
but must needs be wholly incarnate, and 
consequently, wheresoever the Word is it 
hath with it manhood, else should the Word 
be in part or somewhere God only and not 
man, which is impossible. For the Person 
of Christ is whole, perfect God and perfect 
Man wheresoever, although the parts of his 
manhood being finite and his Deity infinite, 
we cannot say that the whole of Christ is 
simply every where, as we may say that 
his Deity is, and that his Person is by force 
of Deity. For somewhat of the Persun of 
Christ, is not every where in that sort, name- 
ly his manhood, the only conjunction where- 
of with Deity is extended as far as Deity, 
the actual position restrained and tied toa 
certain place ; yet presence by way of con- 
junction is in some sort presence. 

[8.] Again, as the manhood of Christ may 
after a sort be every where said to be pre- 
sent, because that Person is every where 
present, from whose divine substance man- 
hood nowhere is severed: so the same uni- 
versality of presence may likewise seem in 
another respect appliable thereunto, name 
ly by co-operation with Deity, and that 7 
all things. 'The light created of God in the 
beginning did first by itself illuminate the 
world; but after that the Sun and Moon 
were created, the world sithence hath by 
them always enjoyed the same. And that 
Deity of Christ which before our Lord’s 
incarnation wrought all things without man, 
doth now work nothing wherein the nature 
which it hath assumed is either absent from 
it oridle. Christ as Man hath *4 all power | 
both in heaven and earth given him. He 
hath as Man not as God only supreme do- 
minion over quick and dead*, for so much 
his ascension into heaven and his session at 
the right hand of God doimport. The Son 
of God which did first humble himself by 
taking our flesh upon him, descended after- 
wards much lower, and became according 
to the flesh obedient so far as to suffer death, 
even the death of the cross, for all men, be- 


34 Matt. xxviii. 18. 35 Rom. xiv. 9. 


Ch. vi. 1, 2.] 


How Christ, as Man, governs all Things. 


401 


cause such was his Father’s will. ‘The for- | on earth any militant Church to govern. 


mer was an humiliation of Deity, the latter 
an humiliation of manhood 55, for which 
cause there followed upon the latter an ex- 
altation of that which was humbled; for 
with power he created the world, but re- 
stored itby obedience. In which obedience 
as according to his manhood he had glori- 
fied God on earth, so God hath glorified in 
heaven that nature which yielded him obe- 
dience, and hath given unto Christ even in 
that he is man such fulness of power over 
the whole world 37, that he which before ful- 
filled in the state of humility and patience 
whatsoever God did require, doth now 
reign in glory till the time that all things be 
restored*®. He which came down from 
heaven and descended into the lowest parts 
of the earth is ascended far above all hea- 
yens **, that sitting at the right hand of God 
he might from thence fill all things with the 
gracious and happy fruits of his saving pre- 
sence. Ascension into heaven is a plain 
local translation of Christ according to his 
manhood from the lower to the higher parts 
of the world. Session at the right hand of 
God is the actual exercise of that regency 
and dominion wherein the manhood of 
Christ is joined and matched with the Dei- 
ty of the Son of God. Not that his man- 
hood was before without the possession of 
the same power, but because the full use 
thereof was suspended till that humility 
which had been before asa veil to hide 
and conceal majesty were laid aside. ΑΓ 
ter his rising again from the dead, then did 
God set him at his right hand in heavenly 
places *° far above all principality and pow- 
er, and might, and domination, and every 
name that is named not in this world only 
but also in that which is to come, and hath 
put all things under his feet *!, and hath ap- 

ointed him over all the Head to the 

hurch which is his body, the fullness of 
him that filleth all in all. ‘The sceptre of 
which spiritual regiment over us in this pre- 
sent world is at the length to be yielded up 
into the hands of the Father which gave 
it*?; that is to say the use and exercise 
thereof shall cease, there being no longer 


3% Phil. ii. 8,9 ; Heb.ii.9; Rev. v. 12. 

37 Luke xxi. 27. 

3 Acts ii. 21. 

39 Ephes. iv. 9. 

40 Ephes. i. 20—23. 

41 Psalm viii. 6; Heb. ii. 8. 

421 Cor. xv. 24. [Aug. de Trinitate, i. 16. tom. 
viii. 759. C. “ Quid ergo est, ‘ Cum tradiderit reg- 
“num Deo et Patri? quasi modo non habeat reg- 
“num Deus et Pater! Sed quia omnes justos, in 
Ἢ ἀπ nunc regnat ex fide viventibus Mediator 
“ Dei et hominum homo Christus Jesus, perductu- 
“rus est ad speciem, quam visionem dicit idem 
* Apostolus, ‘facie ad faciem ; ita dictum est, 
«Cum tradiderit reznum Deo et Patri,’ ac si di- 
“ ceretur, ‘Cum perduxerit credentes ad contem- 
“plationem Dei et Patris.’ ἢ 

Vou. 1. 26 


This government therefore he exerciseth 
both as God and as man, as God by essen- 
tial presence with all things, as Man by co- 
operation with that which essentially is pre- 
sent. Touching the manner how he work- 
eth as man in all things; the principal pow- 
ers of the soul of man are the will and 
understanding, the one of which two in 
Christ assenteth unto all things, and from 
the other nothing which Deity doth work is 
hid; so that by knowledge and assent the 
soul of Christ is present with all things 
which the Deity of Christ worketh. 

[9.] And even the body of Christ itself, 
although the definite limitation thereof be 
most sensible, doth notwithstanding admit 
in some sort a kind of infinite and unlimited 
presence likewise. For his body being a 
part of that nature which whole nature is 
presently joined unto Deity wheresoever 
Deity is, it followeth that his bodily sub- 
stance hath every where a presence of true 
conjunction with Deity. And forasmuch as 
it is by virtue of that conjunction made the 
body of the Son of God, by whom also it 
was made a sacrifice for the sins of the 
whole world, this giveth it a presence of force 
and efficacy throughout al generations οἵ 
men. Albeit therefore nothing be actually 
infinite in substance but God only in that 
he is God, nevertheless as every number is 
infinite by possibility of addition, and every 
line by possibility of extension infinite, so 
there is no stint which can be set to the 
value or merit of the sacrificed body of 
Christ, it hath no measured certainty of 
limits, bounds of efficacy unto life it knoweth 
none, but is also itself infinite in possibility 
of application. 

Which things indifferently every way con- 
sidered that gracious promise of our Lord 
and Saviour Jesus Christ concerning pre- 
sence with his to the very end of the world, 
I see no cause but that we may well and 
safely interpret he doth perform both as 
God by essential presence of Deity, and as 
Mar in that order, sense, and meaning, 
which hath been shewed. 

LVI. We have hitherto spoken of the 
Person and of the presence of Christ. Par- 
ticipation is that mutual in- 
ward hold which Christ hath 
of us and we of him, in such 
sort that each possesseth other 
by way of special interest, 
property, and inherent copula- 
tion. For plainer explication 
whereof we may from that which hath been 
before sufficiently proved assume to our 
purpose these two principles, “ That every 
“ original cause imparteth itself unto those 
“things which come of it;” and “whatso- 
“ever taketh being from any other, the 
“same is after a sort in that which giveth 
“it being.” 


The union or 
mutual partici- 
pation which 
is between 
Christ and the 
Church of 
Christ in this 
present world 


402 


[2.] It followeth hereupon that the Son 
of God being light of light, must needs be 
also light 48. in light. The Persons of’ the 
Godhead, by reason of the unity of their 
substance, do as necessarily remain one 
within another, as they are of necessity to 
be distinguished one from another, because 
two are the issue of one, and one the off 
spring of the other two, only of three one 
not growing out of any other. And sith 
they all are but one God in number, one 
indivisible essence or substance, their dis- 
tinction cannot possibly admit separation. 
For how should that subsist solitarily by 
itself which hath no substance but individ- 
ually the very same whereby others subsist 
with it; seeing that the multiplication of 
substances in particular is necessarily re- 
quired to make those things subsist apart 
which have the selfsame general nature, 
and the Persons of that Trinity are not three 
particular substances to whom one general 
nature is common, but three that subsist by 
one substance which itselfis particular, yet 
they all three have it, and their several 
ways of having it are that which maketh 
their personal distinction? The Father 
therefore is in the Son, and the Son in him, 
they both in the Spirit, and the Spirit in 
both them. So that the Father’s offspring, 
which is the Son, remaineth eternally in 
the Father; the Father eternally also in 
the Son, no way severed or divided by rea- 
son of the sole and single unity of their sub- 
stance. The Son in the Father as light in 
that light out of which it floweth without 
separation; the Father in the Son as light 
in that light which it causeth and leaveth 
not. And because in this respect his eter- 
nal being is of the Father, which eternal 
being is his life, therefore he by the Father 
liveth. 

[3.1 Again, sith all things do according- 
ly love their offspring as themselves are 
more or less contained in it, he which is 
thus the only begotten, must needs be in 
this degree the only-beloved of the Father. 
He therefore which is in the Father by eter- 
nal derivation of being and life from him, 
must needs be in him through an eternal 
affection of love. 

[4.] His Incarnation causeth him also as 
man to be now in the Father, and the Fath- 
er to be in him. For in that he is man, he 
receiveth life from the Father as from the 
fountain of that ever living Deity, which in 
the Person of the Word hath combined it- 
self with manhood, and doth thereunto im- 
part such life as to no other creature be- 


43«°In the bosom of the Father,” John i. 18. 
“ Ecce dico alium esse patrem et alium Filium ; non 
«ὁ divisione alium sed distinctione.” 'Tertull. contra 
Prax. [c.9.] ‘ Nec innumerum pluralem defluit in- 
“ corporea generatio nec in divisionem cadit ubi qui 
“ nascitur nequaquam a generante separatur.” Ruf- 
fin. in Symbol. [c. 6. p. 19. ad calc. Cypr. Fell.] 


Mutual Participation of the Father and the Son, 


[Boor V. 


sides him is communicated. In which con- 
sideration likewise the love of the Father 
towards him-is more than it can be towards 
any other ‘44, neither can any attain unto 
that perfection of love which he beareth to- 
wards his heavenly Father #. Wherefore 
God is not so in any, nor any so in God as 
Christ, whether we consider him as the 
personal Word of God, or as the natural 
Son of man. 

[5.] All other things that are of God have 
God in them and he them in himself like- 
wise. Yet because their substance and his 
wholly differeth, their coherence and com- 
munion either with him or amongst them- 
selves is in no sort like unto that before- 
mentioned. 

God hath his influence into the very es- 
sence of all things, without which influence 
of Deity supporting them their utter anni- 
hilation could not choose butfollow. Of him 
all things have both received their first being 
and their continuance to be that which 
theyare. All things are therefore partakers 
of God, they are his offspring, his influence 
is in them, and the personal wisdom of God 
is for that very cause said to excel in nim- 
bleness or agility, to 4* pierce into all intel- 
lectual, pure, and subtile spirits, to go 
through all, and to reach unto every thing 
which is. Otherwise, how should the same 
wisdom be that which supporteth, beareth 
up 47, and sustaineth all ? 

Whatsoever God doth work, the hands 
of all three Persons are jointly and equally 
in it according to the order of that connexion 
whereby they each depend upon other. 
And therefore albeitin that respect the Fath- 
er be first, the Son next, the Spirit last, and 
consequently nearest unto every effect which 
groweth from all three, nevertheless, they 
all being of one essence, are likewise all of 
one efficacy. Dare any man unless he be 
ignorant altogether how inseparable the 
Persons of the Trinity are, persuade him- 
self that every of them may have their sole 
and several possessions, or that 4° we being 
not partakers of all, can have fellowship 
with any one? The Father as Goodness, 
the Son as Wisdom, the Holy Ghost as 
Power do all concur in every particular out- 
wardly issuing from that one only glorious 
Deity which they all are. For that which 
moveth God to work is Goodness, and that 
which ordereth his work is Wisdom, and 
that which perfecteth his work is Power. 
All things which God in their times and 
seasons hath brought forth were eternally 
and before all times in God, as a work un 
begun is in the artificer which afterward 
bringeth it unto effect. Therefore whatso- 
ever we do behold now in this present 
world, it was enwrapped within the bowels 


44 Luke iii. 22 ; John iii. 34, 35; v. 20; x. 17. 
45 John xiv. 31 ; xv. 10. 47 Heb. i. 3. 
46 Wisd. vii. 23. 48 John xiv. 23. 


Ch, lvi. 6, 7.] 


of divine Mercy, written in the book of eter- 
nal Wisdom, and held in the hands of om- 
nipotent Power, the first foundations of the 
world being as yet unlaid. 

So that all things which God hath made 
are in that respect the offspring of God *°, 
they are in him as effects in their highest 
cause, he likewise actually is in them, the 
assistance and influence of his Deity is 
their life. 

[6.] Let hereunto saving efficacy be add- 
ed, and it bringeth forth a special offspring 
amongst men, containing them to whom 
God hath himself given the gracious and 
amiable name of sons5!. We are by nature 
the sons of Adam. When God created 
Adam he created us, and as many as are 
descended from Adam have in themselves 
the root out of which they spring. The 
sons of God we neither are all nor any one 
of us otherwise than only by grace and fa- 
vour. The sons of God have God’s own 
natural son as a second Adam*? from 
heaven, whose race and progeny they are 
by spiritual and heavenly birth. God there- 
fore loving eternally his Son, he must needs 
eternally in him have loved and preferred 
before all others them which are spiritually 
sithence descended and sprung out of him®°. 
These were in God as in their Saviour, 
and not as in their Creator only. It was 
the purpose of his saving Goodness, his 
saving Wisdom, and his saving Power 
which inclined itself towards them. 

[7.1 They which thus were in God eter- 
nally by their intended admission to life, 
have by vocation or adoption God actually 
now in them, as the artificer is in the work 
which his hand doth presently frame. Life 
as all other gifts and benefits groweth origi- 
nally from the Father, and cometh not to us 
but by the Son®4, nor by the Son to any of 
us in particular but through the Spirit 55, 
For this cause the Apostle wisheth to the 
church of Corinth “ The grace of our Lord 
“Jesus Christ, and the love of God, and the 
“fellowship of the Holy Ghost®*.” Which 
three St. Peter comprehendeth in one, “ The 
“yarticipation of divine Nature.” We 
are therefore in God through Christ eter- 
nally according to that intent and- purpose 
whereby we were chosen to be made his in 
this present world before the world itself 
was made, we are in God through the 
knowledge which is had of us, and the love 
which is borne towards us from everlasting. 
But in God we actually are no longer than 
only from the time of our actual adoption 
into the body of his true Church, into the 
fellowship of his children. For his Church 


49 Acts xvii. 28, 29. 

50 John i. 4, 10; Isai. 
xl. 26. 

511 John iui. 1. 

52 1 Cor. xv. 47. 


53 Ephes. i. 3, 4. 
541 John ν. 11. 

55 Rom. viii. 10. 
56 2 Cor. xiii. 13. 
572 Pet. i. 4. 


in respect of Christ’s Manhood, as well as His Godhead. 


403 


he knoweth and loveth, so that they which 
are in the Church are thereby known to be 
in him.. Our being in Christ by eternal fore- 
knowledge saveth us not without our actual 
and real adoption into the fellowship of his 
saints in this present world. For in him we 
actually are by our actual incorporation 
into that Society which hath him for their 
Head 58, and doth make together with him 
one Body, (he and they in that respect 
having one name®°,) for which cause, by 
virtue of this mystical conjunction, we are 
of him and in him even as though our very 
flesh and bones should be made continuate 
with his ®°. We are in Christ because he δ] 
knoweth and loveth us even as parts of 
himself. No man actually is in him but 
they in whom he actually is. For “he 
“which hath not the Son of God hath not 
“life” “Jam the vine and you are the 
“branches: he which abideth in me and I 
“in him the same bringeth forth much 
“fruit ;” but the branch severed from the 
vine withereth®*. We are therefore adopt- 
ed sons of God to eternal life by participa- 
tion of the only-begotten Son of God, 
whose life is the well-spring and cause of 
ours δ΄, 

It is too cold an interpretation, whereby 
some men expound our being in Christ to 
import nothing else, but only that the self- 
same nature which maketh us to be men, is 
in him, and maketh him man as we are. 
Tor what man in the world is there which 
hath not so far forth communion with Jesus 
Christ? It is not this that can sustain the 
weight of such sentences as speak of the 
mystery of our coherence ® with Jesus 
Christ. The Church is in Christ as Eve 
was in Adam. Yea by grace we are every 
of us in Christ and in his Church, as by 
nature we are in those our first parents. 
God made Eve of the rib of Adam. And 
his Church he frameth out of the very flesh, 
the very wounded and bleeding side of the 
Son of man. His body crucified and his 
blood shed for the life of the world, are the 
true elements of that heavenly being, 
which maketh us such as himself is of 
whom we come®*. For which cause the 
words of Adam may be fitly the words of 
Christ concerning his Church, “flesh of my 
“flesh, and bone of my bones,” a true na- 
tive extract out of mine own body. So 
that in him even according to his manhood 
we according to our heavenly being are as 
branches in that root out of which they 
grow. 

To all things he is life, and to men light®?, 


58 Col. ii. 10. 63 John xy. 5, 6. 

591 Cor. mi. 12. 64 John xiv. 19 ; Ephes. 
60 Ephes. v. 30. v. 23. 

61 John xv. 9. 65 John xiv. 20; xv. 4. 
62 | John vy. 12. 661 Cor. xv. 48. 


67 John i. [4—9.] 


404 


as the Son of God ; to the Church both life | 
and light eternal ®° by being made the Son 
of Mar for us, and by being in us a Saviour, 
whether we respect him as God, or as man. | 
Adam is in us as an original cause of our | 
nature, and of that corruption of nature 
which caused death, Christ as the cause 
original of restoration to life’; the person 
of Adam is not in us, but his nature, and 
the corruption of his nature derived into all 
men by propagation; Christ having Adam’s 
nature as we have, but incorrupt, deriveth 
not nature but incorruption and that imme- 
diately from his own person into all that 
belong unto him. As therefore we are 
really partakers of the body of sin and 
death received from Adam, so except we 
be truly partakers of Christ, and as really 
possessed of his Spirit, all we speak of 
eternal life is but a dream. 

[8.] That which quickeneth us is the 
Spirit of the second Adam“, and his flesh 
that wherewith he quickeneth. That which 
in him made our nature uncorrupt, was the 
union of his Deity with our nature. And 
in that respect the sentence of death and 
condemnation which only taketh hold upon 
sinful flesh, could no way possibly extend 
unto him. This caused his voluntary death 
for others to prevail with God, and to have 
the force of an expiatory sacrifice. The 
blood of Christ as the Apostle witnesseth 
doth therefore take away sin, because 
“through the eternal Spirit he offered him- 
“self unto God without spot”.” ‘That 
which sanctified our nature in Christ, that 
which made it a sacrifice available to take 
away sin, is the same which quickeneth it, 
raised it out of the grave after death, and 
exalted it unto glory. Seeing therefore that 
Christ is in us as a quickening Spirit, the 
first degree of communion with Christ 
must needs consist in the participation of 
his Spirit, which Cyprian in that respect 
well termeth germanissitmam societatem 7, 
the highest and truest society that can be 
between man and him which is both God 
and man in one. 


68 John vi. 57. 101 Cor. xv. 22. 45. 

69 Heb. v. 9. τι Heb. ix. 14. 

72 Cypr. de Cena Dom. ec. 6. [p. 40. ad cale. ed. 
Fell. ‘The tract is not St. Cyprian’s, but Arnold’s, 


The Communion of Saints, how variously imparted 


of Chartres, the friend of St. Bernard, (Cave, 
Hist. Lit. i. 680,) and forms part of his work “ De 
“ Cardinalibus Christi Operibus.” ὙΠῸ whole pas- 
sage is, “ Panis iste quem Dominus discipulis por- 
“ rigebat, non effigie sed natura mutatus, omnipo- 
“ tentia Verbi factus est caro; et sicut in persona 
“ Christi humanitas videbatur, et latebat divinitas ; 
“ ita sacramento visibili ineffabiliter divina se in- 
* fudit essentia, ut esset religioni circa sacramen- 
“ta devotio, et ad veritaterm cujus corpus et san- 
“ suis sacramenta sunt sincerior pateret accessus, 
“‘usque ad participationem Spiritus ; non quod us- 
“que ad consubstantialitatem Christi, sed usque 
“ad societatem germanissumam ejus hee unitas 
“ pervenisset.”] 


[Boox V. 


[9.] These things St. Cyril duly consi- 
dering ™, reproveth their speeches which 
taught that only the deity of Christ is the 
vine whereupon we by faith do depend as 
branches, and that neither his flesh nor our 
bodies are comprised in this resemblance. 
For doth any man doubt but that even 
froin the flesh of Christ our very bodies do 
receive that life which shall make them 
glorious at the latter day, and for which 
they are already accounted parts of his 
blessed body? Our corruptible bodies 
could never live the life they shall live, 


were it not that here they are joined with — 


his body which is incorruptible, and that 
his is In ours as a cause of immortality, a 
cause by removing through the death and 
merit of his own flesh that which hindered 
the life of ours. Christ is therefore both as 
God and as man that true vine whereof we 
both spiritually and corporally are branch- 
es. The mixture of his bodily substance 
with ours is a thing which the ancient 
Fathers disclaim”. Yet the mixture of 
his flesh with ours they speak of to signify 
what our very bodies through mystical 
conjunction 7 receive from that vital effi- 
cacy which we know to be in his; and from 
bodily mixtures they borrow divers simili- 
tudes rather to declare the truth, than the 
manner of coherence between his sacred 
and the sanctified bodies of saints 7. 

[10.] Thus much no Christian man will 
deny, that when Christ sanctified his own 
flesh, giving as God and taking as man the 
Holy Ghost, he did not this for himself only 
but for our sakes, that the grace of sancti- 
fication and life which was first received in 
him might pass from him to his whole race 
as malediction came from Adam unto all 
mankind. Howbeit, because the work of 


73 Cyril. in Joan. lib. x. cap. 13. [t. iv. 862.] 

74 Nostra quippe et ipsius conjunctio nee mis- 
“cet personas nec unit substantias, sed affectus 
“consociat et confeederat voluntates.” Cypr. de 
Cen. Dom. [e. 6.] 

75 Quomodo dicunt carnem in corruptionem 
** devenire et non percipere vitam, que a corpore 
“ Domini et sanguine alitur?” Iren. lib. iv. ad- 
vers. Heres. c. 34. [p. 327.] 

76 «« Unde considerandum est non solum σχέσει 
“ seu conformitate affectionum, Christum in nobis 
“esse, verum ctiam participatione naturali [id est, 
“reali et vera] : quemadinodum si quis igne lique- 
“factam ceram alii cere similiter liquefacte ita 
“ miscuerit ut unum quid ex utrisque factum vide- 
“‘atur; sic communicatione Corporis et San. 
“suinis Christi ipse in nobis est et nos i ip- 
“so.” Cyril. in Joan. lib. x. cap. 13. [t. iv. 863. B. 
ἐν γὰρ δὴ τούτῳ μάλιστα κατιδεῖν ἄξιον, ὡς δὺ κατὰ 
σχέσιν τινὰ μόνην, τὴν ἐν διαθέσει νοουμένην, ἐν ἡμῖν 
ἔσεσθαί φησιν ὃ Χριστὸς, ἀλλὰ καὶ κατὰ μέθεξιν, ἤτοι 
φυσικήν. "Ὥσπερ γὰρ εἴ τις κηρὸν ἑτέρῳ συναναπλέξας 
κηρῳ, καὶ πυρὶ συγκατατήξας, ἕν τι τὸ ἐξ ἀμφοῖν ἐργά- 
ζεται" οὕτω διὰ τῆς μεταλήψεως τοῦ σώματος τοῦ στ- 
od, καὶ τοῦ.τιμίου αἵματος, αὐτὸς μὲν ἐν ἡμῖν, ἡμεῖς δὲ 
αὖ πάλιν ἐν αὐτῳ συνενούμεθα. 


Ch. lvi. 11, 12.] 


his Spirit to those effects is in us prevented 
by sin and death possessing us before, it is 
of necessity that as well our present sanc- 
tification unto newness of life, as the future 
restoration of our bodies should presuppose 
a participation of the grace, efficacy, merit 
or virtue of his body and blood, without 
which foundation first laid there is no place 
for those other operations of the Spirit of 
Christ to ensue. So that Christ imparteth 
plainly himself by degrees. 

It pleaseth him in mercy to account him- 
self incomplete and maimed without us”. 
But most assured we are that we all re- 
ceive of his fulness 78, because he is in us 
as a moving and working cause; from 
which many blessed effects are really found 
to ensue, and that in sundry both kinds and 
degrees, all tending to eternal happiness. 
It must be confessed that of Christ, work- 
ing as a Creator, and a Governor of the 
world by providence, all are partakers; not 
all partakers of that grace whereby he in- 
habiteth whom he saveth. Σ 

Again, as he dwelleth not by grace in 
all, so neither doth he equally work in all 
them in whom he dwelleth. ‘“ Whence is 
“it (saith St. Augustine 7) that some be 
“holier than others are, but because God 
“doth dwell in some more plentifully than 
“in others ?” 

And because the divine substance of 
Christ is equally in all, his human sub- 
stance equally distant from all, it appeareth 
that the participation of Christ wherein 
there are many degrees and differences, 
must needs consist in such effects as being 
derived from both natures of Christ really 
into us, are made our own, and we by hay- 
ing them in us are truly said to have him 
from whom they come, Christ also more or 
fess to inhabit and impart himself as the 
graces are fewer or more, greater or small- 
er, which really flow into us from Christ. 

Christ is whole with the whole Church, 
and whole with every part of the Church, 
as touching his Person, which can no way 
divide itself, or be possessed by degrees 
and portions. But the participation of 
Christ importeth, besides the presence of 
Christ’s Person, and besides the mystical 
copulation thereof with the parts and mem- 
bers of his whole Church, a true actual in- 
fluence of grace whereby the life which we 
live according to godliness is his ®°, and 
from him we receive those perfections 
wherein our eternal happiness consisteth. 


τὸ Ephes. i. 23. “ Ecclesia complementum ejus 
“qui implet omnia in omnibus.” To πλήρωμα τοῦ 
πάντα ἐν πᾶσι πληρουμένου. 

78 (St. John i. 16.] 

79 Aug. Epist. 57. [al. 187. c. 5. t. ii. 683. C. 
Unde in omnibus sanctis sunt alii aliis sanctiores, 
‘nisi abundantius habendo habitatorem Deum ?”’] 

80 Gal. ii. 20. 


to the Church, and to Individuals. 405 


[11.] Thus we participate Christ partly 
by imputation, as when those things which 
he did and suffered for us are imputed unto 
us for righteousness © ; partly by habitual 
and real infusion, as when grace is inward- 
ly bestowed while we are on earth, and af- 
terwards more fully both our souls and bo- 
dies made like unto his in glory. The first 
thing of his so infused into our hearts in 
this life is the Spirit of Christ 55 whereupon 
because the rest of what kind soever do all 
both necessarily depend and infallibly also 
ensue, therefore the Apostles term it some- 
time the seed of God 883, sometime the pledge 
of our heavenly inheritance δ΄’, sometime 
the handsel or earnest of that which is to 
come. From hence it is that they which 
belong to the mystical body of our Saviour 
Christ, and be in number as the stars of 
heaven, divided successively by reason of 
their mortal condition into many genera- 
tions, are notwithstanding coupled every 
one to Christ their Head 856, and all unto 
every particular person amongst them- 
selves 57, inasmuch as the same Spirit, 
which anointed the blessed soul of our Sa- 
viour Christ, doth so formalize, unite and 
actuate his whole race, as if both he and 
they were so many limbs compacted into 
one body, by being quickened all with one 
and the same soul. 

[12.] That wherein we are partakers of 
Jesus Christ by imputation, agreeth equal- 
ly unto all that have it. For it consisteth 
in such acts and deeds of his as could not 
have longer continuance than while they 
were in doing, nor at that very time belong 
unto any other but to him from whom they 
came, and therefore how men either then 
or before or sithence should be made par- 
takers of them, there can be no way ima- 
gined but only by imputation. Again, a 
deed must either not be imputed to any, 
but rest altogether in him whose it is, or if 
at all it be imputed, they which have it by 
imputation must have it such as it is whole. 
So that degrees being neither in the per- 
sonal presence of Christ, nor in the partici- 
pation of those effects which are ours by 
Imputation only, it resteth that we wholly 
apply them to the participation of Christ’s 
infused grace, although even in this kind 
also the first beginning of life, the seed of 
God, the first-fruits of Christ’s Spirit be 
without latitude. For we have hereby onl 
the being of the Sons of God, in whic 
number how far soever one may seem to 
excel another, yet touching this that all are 


-- 


81 755]. hii. 5; Ephes. i. 7. 

82 Rom. viii. 9; Gal. iv 6. 

881 John iii. 9. 

84 Ephes. i. 14. 

85 Rom. viii. 23. 

861 Cor. xii. 27 ; Ephes. iv. 15. 
87 Rom. xii. 5; Ephes. iv. 25. 


406 The subordinate 
sons, they are all equals, some haply better 
sons than the rest are, but none any more 
a son than another. 

[13.] Thus therefore wesee how the Fa- 
ther is in the Son, and the Son inthe Father ; 
how they both are in all things, and all 
things in them; what communion Christ 
hath with his Church, how his Chureh and 
every member thereof is in him by original 
derivation, and he personally in them by 
way of mystical association wrought through 
the gift of the Holy Ghost, which they that 
are his receive from him, and together with 
the same what benefit soever the vital force 
of his body and blood may yield, yea by 
steps and degrees they receive the com- 
plete measure of all such divine grace, as 
doth sanctify and save throughout, till the 
day of their final exaltation to a state of 
fellowship in glory, with him whose parta- 
kers they are now in those things that tend 
to glory. As for any mixture of the sub- 
stance of his flesh with ours, the participa- 
tion which we have of Christ includeth no 
such kind of gross surmise. 

LVII. It greatly offendeth, that some, 
when they labour to shew the use of the 
holy Sacraments, assign unto 
them no end but only to teach 
the mind, by other senses, that 
which the Word doth teach 
by hearing. Whereupon, how 
easily neglect and careless regard of so 
heavenly mysteries may follow, we see in 
part by some experience had of those men 
with whom that opinion is most strong. 
For where the word of God may be heard, 
which teacheth with much more expedition 
and more full explication any thing we have 
to learn, if all the benefit we reap by sacra- 
ments be instruction, they which at all times 
have opportunity of using the better mean 
to that purpose, will surely hold the worse 
in less estimation. And unto infants which 
are not capable of instruction, who would 
not think it a mere superfluity that any sa- 
crament is administered, if to administer 
ihe sacraments be but to teach receivers 
what God doth for them? There is of sa- 
craments therefore undoubtedly some other 
more excellent and heavenly use. 

[2.] Sacraments, by reason of their mix- 
ed nature, are more diversely interpreted 
and disputed of than:any other part of reli- 
gion besides. for that in so great store of 
properties belonging to the selfsame thing, 
as every man’s wit hath taken hold of some 
especial consideration above the rest, so 
they have accordingly seemed one to cross 
another as touching their several opinions 
about the necessity of sacraments, whereas 
in truth their disagreement is not great. 
For let respect be had to the duty which 
every communicant doth undertake, and.we 
may well determine concerning the use of 
sacraments, that they serve as bonds of 


The necessity 
of Sacraments 
unto the parti- 
cipation of 
Christ. 


lses of Sacraments. 


[Boox: V. 


obedience to God, strict obligations to the 
mutual exercise of Christian charity, provo- 
cations to godliness, preservations from si 
memorials of the principal benefits of Christ; 
respect the time of their institution, and it 
thereby appeareth that God hath annexed 
them for ever unto the New Testament, as 
other rites were before with the old; re- 
gard the weakness which is in us, and they 
are warrants for the more security of our 
belief; compare the receivers of them with 
such as receive them not, and sacraments 
are marks of distinction to separate God’s 
own from strangers: so that in all these 
respects, they are found to be most neces- 
sary. 

1 But their chiefest force and virtue con- 
sisteth not herein so much as in that they 
are heavenly ceremonies, which God hath 
sanctified and ordained to be administered 
in his Church, first, as marks whereby to 
know when God doth impart the vital or 
saving grace of Christ unto all that are ca- 
pable thereof **, and secondly as means con- 
ditional which God requireth in them unto 
whom he imparteth grace. For sith God 
in himself is invisible, and cannot by us be 
discerned working, therefore when it seem- 
eth good in the eyes of his heavenly wis- 
dom, that men for some special intent and 
purpose should take notice of his glorious 


88 (Chr. Letter, p. 27: “ Where finde you thal 
‘God ordained the sacramentes to tell us when God 
“ giveth grace ?” 

Hooker, MS. note. “Are not sacraments 
*signes of grace given? If signes, have they not 
“ that which they signify? If they have, are they 
“not intimations and declarations thereof to the 
“mind? And did not God ordaine them to be 
“verba visibilia as S. Augustine termeth them ?” 
(* Quid enim sunt aliud queque corporalia sacra- 
“‘menta, nisi queedam quasi verba visibilia, sacro- 
“ sancta quidem verumtamen mutabilia et tempo- 
“yalia?” contr. Faust. xix. 16. t. viii. 321.C.) “If 
‘it be of the essence of sacraments to be signa or 
“ indicia, then, where you find that God ordained 
“them, you shall find he ordeined them to this 
* end. 

“ Again, if the thing they signify be grace, and 
“God the giver of that grace, in the ministry of 
“the sacraments, then are they ordeined to tell us 
“when God giveth grace, yea, and further, what 
“grace God doth give.” 

On p. 26, his note is, “ The sacraments being a 
“matter somuch debated, it seemeth strange that you 
“ which take upon you so great care of the Church, 
* should never take the paines at the least for the 
“good of your own soul, to know that which eye- 
“ry shopman and prentise is now acquainted with 
“in this matter. You speake of sacraments as if 
“‘ by the space of these thirty or fourty yeares you 
“had lived in some cave of the earth, and never 
“heard in what points the Church doth either va- 
“rie or agree concerning them. It were strange 
“that you should affect to seeme ignorant in that 
“‘ whereof you have presumed to be a judg. And 
“yeat that you should be so raw as your wordes 
‘make show of, I cannot persuade myself.”] 


Ch. lviii. 1.1 T'he two Sacraments, how severally necessary to Salvation. 


presence, he giveth them some plain and 
sensible token whereby to know what they 
eannot see. For Moses to see God and 
live was impossible, yet Moses by fire knew 


where the glory of God extraordinarily was | 


resent®*, The angel, by whom God en- 

ued the waters of the pool called Bethesda 
with supernatural virtue to heal, was not 
seen of any, yet the time of the angel’s 
presence known by the troubled motions of 
the waters themselves °°. The Apostles by 
fiery tongues which they saw, were admon- 
ished when the Spirit, which they could 
not behold, wasupon them *'. In like man- 
ner itis with us. Christ and his Holy Spirit 
with all their blessed effects, though enter- 
ing into the soul of man we are not able 
to apprehend or express how, do notwith- 
standing give notice of the times when they 
use to make their access, because it pleaseth 
Almighty God to communicate by sensible 
means those blessings which are incompre- 
hensible. 

[4.] Seeing therefore that grace is a con- 
sequent of sacraments, a thing which ac- 
companieth them as their end, a benefit 
which he thathath receiveth from God him- 
self the author of sacraments, and not from 
any other natural or supernatural quality in 
them, it may be hereby both understood 
that sacraments are necessary, and that the 
manner of their necessity to life supernatu- 
ral is not in all respects as food unto natu- 
ral life, because they contain in themselves 
no vital force or efficacy, they are not phys- 
ical but moral instruments of salvation, 
duties of service and worship, which unless 
we perform as the Author of grace requi- 
reth, they are unprofitable. For all receive 
not the grace of God which receive the 
sacraments of his grace. Neither is it or- 
dinarily his will to bestow the grace of sa- 
craments on any, but by the sacraments; 
which grace also they that receive by sa- 
craments or with sacraments, receive it 
from him and not from them. For of sa- 
craments the very same is true which Solo- 
mon’s wisdom observeth in the brazen ser- 
pent "5, “ He that turned towards it was not 
“healed by the thing he saw, but by thee, 
“O Saviour of all °. ” 

[5.] This is therefore the necessity of 
sacraments. That saving grace which 
Christ originally is or hath for the general 
good of his whole Church, by sacraments 


89 Exod. iii. 2. 

90 John v. 4. 

91 Acts ii. 3. 

92 « Spiritus Sancti [Dei] munus est gratiam im- 
‘¢plere mysterii.”__ Ambros. in Luc. cap. ili. [lib. ii. 
§. 79.]  “ Sanctificatis elementis effectum non pro- 
“ pria ipsorum natura preebet, sed virtus divina po- 
“tentius operatur.”” Cypr. de Chrism. [c. 2. p. 47. 
ed. Fell. ad calc. inter Tractat. Arnoldi Carnoten- 


sis.] 
98 Wisd. xvi. 7. 


407 


|he severally deriveth into every member 
thereof. Sacraments serve as the instru- 
iments of God to that end and purpose, 
'moral instruments, the use whereof is in 
our hands, the effect in his; for the use we 
have his express commandment, for the ef- 
fect his conditional promise: so that with- 
out our obedience to the one, there is of the 
other no apparent assurance, as contrari- 
wise where the signs and sacraments of his 
grace are not either through contempt un- 
received, or received with contempt, we are 
not to doubt but that they really give what 
they promise, and are what they signify. 
For we take not baptism nor the eucharist 
for bare resemblances or memorials of 
things absent, neither for naked signs and 
testimonies assuring us of grace received 
before, but (as they are indeed and in 
verity) for means effectual whereby God 
when we take the sacraments delivereth 
into our hands that grace available unto 
eternal life, which grace the sacraments 
represent or signify 53. 

{6.] There have grown in the doctrine 
concerning sacraments many difficulties for 
want of distinet explication what kind or de- 
gree of grace doth belong unto each sacra- 
ment. For by this it hath come to pass, 
that the true immediate cause why Baptism, 
and why the Supper of our Lord is neces- 
sary, few do rightly and distinetly consider. 
It cannot be denied but sundry the same 
effects and benefits which grow unto men 
by the one sacrament may rightly be attrib- 
uted unto the other. Yet then doth bap- 
tism challenge to itself but the inchoation 
of those graces, the consummation whereof 
dependeth on mysteries ensuing. We re- 
ceive Christ Jesus in baptism once as the 
first beginner, in the eucharist often as 
being by continual degrees the finisher of 
our life. By baptism therefore we receive 
Christ Jesus, and from him that saving 
grace which is proper unto, baptism. By 
the other sacrament we receive him also, 
imparting therein himself and that grace 
which the eucharist properly bestoweth. 
So that each sacrament having both that 
which is general or common, and that also: 
which is peculiar unto itself, we may hereby 
gather that the participation of Christ 
which properly belongeth to any one sa- 
crament, is not otherwise to be obtained but 
by the sacrament whereunto it is proper. 

LVIII. Now even as the soul doth organ- 


94“ Dum homini bonum invisibile redditur, foris 
* ei ejusdem significatio per species visibiles adhi- 
“ betur, ut foris excitetur et intus reparetur. In 
ipsa vasis specie virtus exprimitur medicine.” 
Hugo de Sacram. lib. i. [pars ix.] cap. 3. [Opp. t. 
iii. 560. E. Rouen, 1648.] “ Si ergo vasa sunt spir- 
‘‘jtualis gratia Sacramenta, non ex suo sanant, 
‘quia vasa egrotum non curant, sed medicina.” 
Idem, lib. i. [pars ix.] ο. 4. [p. 561. E.] 


408 


ize the body, and give unto every member 
thereof that substance, quanti- 
ty, and shape, which nature 
seeth most expedient, so the 
inward grace of sacraments 
may teach what serveth best 
for their outward form, a thing 
in no part of Christian religion, 
much less here to be neglect- 
ed. Grace intended by sacra- 
ments was a cause of the choice, 
and is areason of the fitness of the elements 
themselves. Furthermore, seeing that the 
grace which here we receive doth no way 
depend upon the natural force of that which 
we presently behold, it was of necessity that 
words of express declaration taken from the 
very mouth of our Lord himself should be 
added unto visible elements, that the one 
might infallibly teach what the other do 
most assuredly bring to pass. 

[3.1 In writing and speaking of the bles- 
sed Sacraments we use 55 for the most part 
under the name of their Substance not only 
to comprise that whereof they outwardly 
and sensibly consist, but also the secret 
grace which they signify and exhibit. This 
is the reason wherefore commonly in defini- 
tions °°, whether they be framed larger to 
augment, or stricter to abridge the number 
of sacraments, we find grace expressly men- 
tioned as their true essential form, elements 
as the matter whereunto that form doth ad- 


The substance 
of Baptism ; 
the rites or so- 
Jemnities there- 
wnato belonging; 
and that the 
substance 
thereof being 
kept, other 
things in Bap- 
tism may give 
place to neces- 
sity. 


95 «ς Hucharistia duabus ex rebus constat, terre- 
“na et celesti.” Tren. advers. Heeres. lib. iv. cap. 
34. [p. 397.) “ Arcanarum rerum symbola non 
τε nudis signis, sed signis simul et rebus constant.” 
Helvet. Confes. Prior. Art. 20. [in Sylloge Conf. 
109. Oxon. 1804.] 

96 Sacramentum est, cum res gesta visibilis lon- 
ge aliud invisibile intus operatur. Isid. Etym. lib. 
i. [lib. vi. ο. 19. “ Sacramentum est in aliqua cele- 
“‘bratione, cum res gesta ita fit, ut aliquid signifi- 
“care intelligatur, quod sancte accipiendum est. 
“ Sunt autem Sacramenta baptismus et chrisma, 
“corpus et sanguis Christi; que ob id Sacramen- 
“ta dicuntur, quia sub tezumento corporalium re- 
“rum, virtus divina secretius salutem eorundem 
“ὁ sacramentorum operatur.” p. 52. A. ed. Du Breul. 
Colon. 1617.] ‘Sacramentum est, per quod sub 
“ tegumento rerum visibilium divina virtus salutem 
“ secretius operatur.” Greg. Mag. “ Sacramentum 
“est signum significans efficaciter effectum Dei 
“ gratuitum.” Ocea. Sent. iv. d. 1. “ Sacrament- 
“um proprie non est signum cyjuslibet rei sacre, 
“sed tantum rei sacre sanctificantis homines.” 
Tho. II. 1. q. 101, 4. et Ὁ: 102, 5. [t. xi. p. 226, 
228. vid. Tab. Aur. ad caleem Thome Aquin. t. 
xviil. 243.] “ Sacramentum est signum passionis 
“Christi, gratie et gloria: ideo est commemora- 
“tio preteriti, demonstratio preesentis, et prognos- 
“ticon futuri.” Tho. iii. q. 60, 3. [t. xil 187.] 
“ Sacramenta sunt signa et symbola visibilia rerum 
“internarum et invisibilium, per quae ceu per me- 
“dia Deus yirtute Spiritus Sancti in nobis agit.” 
Conf. Belg. Art. 33. [Syll. Conf. p. 313.] Item. Bo- 


Three Things essential to a Sacrament. 


[Book V. 


join itself. But if that be separated which 
is secret, and that considered alone which 
is seen, as of necessity it must in all those 
speeches that make distinction of sacra- 
ments from sacramental grace, the name of 
a sacrament in such speeches can imply no 
more than what the outward substance 
thereof doth comprehend. And to make 
complete the outward substance of a sacra- 
ment, there is required an outward form, 
which form sacramental elements receive 
from sacramental words. Hereupon it 
groweth, that 57 many times there are three 
things said to make up the substance of a 
sacrament, namely, the grace which is there- 
by offered, the element which shadoweth 
or signifieth grace, and the word which ex- 
presseth what is done by the element. So 
that whether we consider the outward by 
itself alone, or both the outward and in- 
ward substance of any sacrament; there 
are in the one respect but two essential 
parts, and in the other but three that con- 
cur to give sacraments their full being. 

[3.] Furthermore, because definitions are 
to express but the most immediate and 
nearest parts of nature, whereas other prin- 
ciples farther off although not specified in 
defining, are notwithstanding in nature im- 
plied and presupposed, we must note that 
inasmuch as sacraments are actions reli- 
gious and mystical, which nature they have 
not unless they proceed from a serious 
meaning, and what every man’s private 
mind is, as we cannot know, so neither are 
we bound to examine, therefore always in 
these cases the known intent of the Church 
generally doth suffice, and where the con- 
trary is not manifest °°, we may presume 
that he which outwardly doth the work, 
hath inwardly the purpose of the Church of 
God®**. 

[4.] Concerning all other orders, rites, 


97 « Sacramenta constant verbo, signis, et rebus 
“ significatis.” Confess. Helvet. Post. c. 19. [p. 
76, 78, 81.] 

98. « Si aliud ministri agere intendant, puta sacris 
“ jlludere mysteriis, vel aliud quod Ecclesie non 
“ consentiat, nihil agitur. Sine fide enim spiritu- 
“alis potestas exerceri quidem potest, sine Eccle- 
“sie intentione non potest.” lLancel. Inst. Jur. 
Can. lib. ii. Tit. ii. 5. Hoe tamen. 

99 (Chr. Letter, p. 99. ““ Of the intention of the 
“Church, they say, This is the verie dungeon of 
* incertaintie [Bp. Jewell, Replie to Hardinge, Art. 
Και p. 34]... You seeme to speake otherwise 
“ when you say, We must note, &c. Here we de- 
“sire to be instructed how these two opinions can 
“‘stande togither : The one which sayeth the Sa- 
“ craments are effectuall through the institution 
“of Christ and his promise ; the other which 
“tyeth it to the good meaninge of the prieste or of 
“the Chureh. Againe, the one saieth the inten- 
“tion of the Church is the verie dungeon of incer- 


hem. Conf. cap. 11. [Syntagma Confess. Gen. | “ taintie, to make us doubt of our baptisme : the 


1354. pars 11. p. 191.) 


‘‘ other, that the Sacraments have not the nature 


Bai 


Ch. fix. 1, 2.] 


rayers, lessons, sermons, actions, and their 
circumstances whatsoever, they are to the 
outward substance of baptism but things ac- 
cessory, which the wisdom of the Church of 
Christ is to order according to the exigence 
of that which is principal. Again, consider- 
ing that such ordinances have been made 
to adorn the sacrament !, not the sacrament 
to dependon them; seeing also that they are 
not of the substance of baptism, and that bap- 
tism is far more necessary than any such in- 
cident rite or solemnity ordained for the better 
administration thereof 2; if the case be such 
as permitteth not baptism to have the de- 
cent complements of baptism, better it were 
to enjoy the body without his furniture, than 
to wait for this till the opportunity of that 
for which we desire it bedost. Which pre- 
mises standing, it seemeth to have been no 
absurd collection, that in cases of necessity 


“to be religious and misticall, without a serious 
meaning, that is, the intent of the Church.” 

Hooker, MS. note, “ He” [Bp. Jewell] “ saith 
“not ‘the intention of the Church,’ but of ‘a 
“ mortall man’ meaning thereby the priest. And 
“to the confirmation of that opinion my speech 
“tended, which if malice had not blinded your 
eyes, is plaine enough to be seene.” 

The passage in Jewell is this : ““ Whereas he 
saith, ‘The priest must have intention to do that 
“the Church doth ? unless he be well assured of 
“the Church’s doing herein, he cannot be sure of 
“his own intention, and so must he say mass 
“ with intention to do he knoweth not what. Now 
“it appeareth that the Church is not yet resolved 
“upon one intention. For the intention of the 
“Church of Rome is to work the transubstantia- 
“tion of bread and wine: the Greek Church had 
“never that intention, as is plain by the council of 
Florence. The intention of the Church of Rome 
“is to consecrate with Christ’s words : the inten- 
“tion of the Greek Church is to consecrate with 
“ prayers. And whether of these Churches shall 
“the priest follow with his intention? This is 
“the very dungeon of uncertainty. The heart of 
“man is unsearchable. If we stay upon the in- 
“tention of a mortal man, we may stand in doubt 
“of our own baptism.” Reply to Harding, p. 26. 
ed. 1611.] 

1 Accessorium non regulat principale, sed ab eo 
regulatur, 42. De Regul. Jur. in Sext. lib. iii. 
ff quod jussu. [This is not a quotation, but the 
substance of two rules. one from the canon and 
the other {rom the civil law. The first, from the 
Tract “ De Regulis Juris,” annexed to the collec- 
tion technically called “ Liber Sextus Decretali- 
“um: col. 753. Lugd. 1572. ‘“-Accessorium 
“naturam sequi congruit principalis.’ The 
other, in the reference to which there appears to 
be a mistake from the Digest, Ὁ. L. tit. xvii. N® 
178. ‘Cum principalis causa non consistat, 
« plerumque ne ea quidem, qu sequuntur, locum 
“habent.” The rule, “ Quod jussu,” named in 
Hooker’s margin, is N°. 80. It has nothing to do 
with this subject.] 

2 Etsi nihil facile mutandum est ex solemni- 
“bus, tamen ubi equitas evidens poscit, subveni- 
* endum est.” L. elxxxiii. de Reg. Jur. [Dig. lib. 
1, tit. xvii. art. 183. in Corp. Jur. Civil. 795.] 


Baptism: Construction of St. John iii. 5. 


409 


which will not suffer delay till baptism be 
administered with usual solemnities, (to 
speak the least,) it may be tolerably given 
without them, rather than any man without 
it should be suffered to depart this life. 

LIX. They which deny that any such 
case of necessity can fall, in regard whereof 
the Church should tolerate 
baptism, without the decent 
rites and solemnities thereunto 
belonging, pretend that such 
tolerations have risen from a 
false interpretation which “ cer- 
tain men” have made of the 
Scripture, grounding a necessity of exter- 
nal baptism upon the words of our Saviour 
Christ: “‘ Unless a man be born again of wa- 
“ter and of the Spirit, he cannot enter into 
“the kingdom of heaven*.” For by “wa- 
“ter and the Spirit,” we are in that place 
to understand (as they imagine) no more 
than if the Spirit alone had been mention- 
ed and water not spoken of. Which they 
think is plain, because elsewhere: it is not 
improbable that “ the Holy Ghost and fire” 
do but signify the Holy Ghost in operation 
resembling fire. Whereupon they conclude, 
that seeing fire in one place may be, there- 
fore water in another place is but a meta- 
phor, Spirit the interpretation thereof, and 
so the words do only mean, “ That unless 
ἐᾷ man be born again of the Spirit, he can- 
“not enter into the kingdom of heaven.” 

[2.] I hold it for a most infallible rule in 
expositions of sacred Scripture, that where 
a literal construction will stand, the farthest 
from the letter is commonly the worst. 
There is nothing more dangerous than this 
licentious and deluding art, which changeth 
the meaning of words, as alchymy doth or 
would do the substance of metals, making 
of any thing what it listeth, and bringeth 
in the end all truth to nothing. Or howso- 
ever such voluntary exercise of wit might 
be borne with otherwise, yet in places which 
usually serve, as this doth concerning re- 
generation by water and the Holy Ghost, 
to be alleged for grounds and principles, 
less is permitted. 


The ground in 
Scripture, 
whereupona 
necessity of 
outward bap- 
tism hath been 
built. 


3« Private baptism first rose upon a false inter- 


pretation of the place of St. John, ch. iii. 5. 
“ «Unless a man be born again of water and of 
‘*the Spirit’ ” &c. “ where certain do interpret 
“the word water, for the material and elemental 
τς water, when as our Saviour Christ taketh water 
“there by a borrowed speech for the Spirit of God, 
“the effect whereof it shadoweth out. For even 
“as in another place, Matt. iii. 11, by ‘ fire and 
“the Spirit,’ he meaneth nothing but the Spirit 
“of God, which purgeth and purifyeth as the fire 
“doth : so in this place by water and the Spirit, 
“he meaneth nothing else but the Spirit of God, 
“ which cleanseth the filth of sin, and cooleth the 
“broiling heat of an unquiet conscience, as water 
“ washeth the thing which is foul, and quencheth 
“the heat of the fire.” T. C. lib. i. p. 143. [113 
See also, Eccl. Disc. fol. 19.] 


410 


[3.1 To hide the general consent of an- 
tiquity agreeing in tie literal interpretation, 
they cunningly affirm that “certain” have 
taken those words as meant of material 
water, when they know that of all the an- 
cient there is not one to be named that 
ever did otherwise either expound or allege 
the place than as implying external bap- 
lism. Shall that which hath always‘ re- 
ceived this and no other construction be 
now disguised with the toy of novelty? 
Must we needs at the only show of a criti- 
cal conceit without any more deliberation, 
utterly condemn them of error, which will 
not admit that fire in the words of John is 
quenched with the name of the Holy Ghost, 
or with the name of the Spirit, water dried 
up in the words of Christ ? 

[4.1 When the letter of the law hath two 
things plainly and expressly specified, Water, 
and the Spirit; Water asa duty required on 
our parts, the Spirit as a gift which God 
bestoweth ; there is danger in presuming so 
to interpret it, as if the clause which con- 
cerneth ourselves were more than needeth. 
We may by such rare expositions attain 
perhaps in the end to be thought witty, but 
with ill advice. 

[5.1 Finally if at the time when that 
Baptism which was meant by John came to 
be really and truly performed by Christ 
himself, we find the Apostles that had been, 
as we are, before baptized, new baptized 
with the Holy Ghost, and in this their later 
baptism as well a visible descent of fire® as 
a secret miraculous infusion of the Spirit; if 
on us he accomplish likewise the heaven- 
ly work of our new birth not with the 
Spirit alone but with water thereunto ad- 
joined, sith the faithfullest expounders of 
his words are his own deeds, let that which 
his hand hath manifestly wrought declare 
what his speech did doubtfully utter. 

LX. To this they add that as we err by 
following a wrong construction of the place 
before alleged, so our second 
oversight is, that we thereupon 
infer a necessity over rigorous 
and extreme. 


What kind of 
necessity in 
outward bap- 
tism hath been 


4 Minime sunt mutanda que interpretationem 
‘ certam semper habuerunt.” D. lib. 1. tit. 3. lib. 
xxiii. [p. 78.] 

5“ John baptized with water, but you shall 
“ within a few days be baptized with the Holy 
“Ghost.” Acts. 1. 5. 

6 Acts ii. 3. 

11. C. lib. i. p. 143. [113.] “ Secondly, this 
“ error” (of private baptism) ‘ came by a false and 
“unnecessary conclusion drawn of that place. 
“ For although the Scripture should say that none 
“can be saved but those which have the Spirit of 
‘God, and are baptized with material and cle- 
“mental water, yet ought it to be understanded 
“of those which can conveniently and orderly be 
“brought to baptism, as the Scripture saying that 
 whoso doth not believe the Gospel is condemned 


Baptism proved necessary to Salvation, 


gathered by 
the words of 
our Saviour 


The true necessity of bap- 
tisn. a few propositions con- 


sidered wili soon decide. All Christ, and 
ἢ Ξ Hy ᾿ what the true 
things which either are known ἀπε 


Causes or set Means®, where- 
by any great good is usually 
procured, or men delivered from grievous 
evil, the same we must needs confess neces- 
sary. And, if regeneration were not in this 
very sense a thing necessary to eternal life, 
would Christ himself have taught Nicode- 
mus ® that to see the kingdom of God is im- 
possible, saving only for those men which 
are born from above ? 

His words following in the next sentence 
are a proof sufficient, that to our regenera- 
tion his Spirit is no less necessary than re- 
generation itself necessary unto life 1° 

Thirdly, unless as the Spirit is a neces- 
sary inward cause, so Water were a 1eces- 
sary outward mean to our regeneration, 
what construction should we give unto those 


15, 


| words wherein we are said to be new-born, 


and that ἐξ ὕδατος, even of Water? Why 
are we taught that with water God doth 
purify and cleanse his Church!!?_  Where- 
fore do the Apostles of Christ term baptism 
a bath of rezeneration!2? » What purpose 
had they in giving men advice to receive 
outward baptism, and in persuading them 
it did avail to remission of sins 8 ? 

[2.] If outward baptism were a cause in 
itself possessed of that power either natural 
or supernatural, wiihout the present opera- 
tion whereof no such effect could possibly 
grow, it must then follow, that seeing ef- 
fects do never prevent the necessary causes 
out of which they spring, no man could ever 
receive grace before baptism: which being 
apparently both known and also confessed 
to be otherwise in many particulars, al- 
though in the rest we make not baptism a 
cause of grace, yet the grace which is giv- 
en them with their baptism !4 doth so far 
forth depend on the very outward sacrament, 


“ already, John iii. 18, meaneth this sentence of 
“those which can hear the Gospel and have 
“discretion to understand it when they hear it. 
“and cannot here shut under this condemnation 
‘either those that be born deaf and so remain, or 
“little infants, or natural fools that haye no wit to 
“conceive what is preached.” 

8’Avayxatoy λέγεται οὗ ἄνευ οὐκ ἐνδέχεται ζην ὡς 
συναιτίου". καὶ ὧν ἄνευ τὸ ἀγαθὸν μὴ ἐνδέχεται ἢ εἷ- 
ναι ἢ γενέσθαι, ἤ τι κακὸν ἀποβαλεῖν, ἣ στερηθῆναι. 
“ Necessarium id dicitur sine quo ut concausa 
“ fieri non potest ut vivatur: et ea sine quibus fieri 
“‘nequit ut bonum aut sit aut fiat ; vel malum ali- 
“ quod amoveatur, aut non adsit.” Arist. Metaph. 
v. cap. 5. 

9 John iii. 3. 

10 Verse 5. 

11 Ephes. v. 26. 

12 Tit. iil. δ. 

13 Acts ii. 38. 

14 ἐς Fideles salutem ex istis elementis non que- 
“yunt, etiamsi in istis querunt.... Non enim ἰδία 


Book V. i 


! 


thereof indeed — 


Ἷ 
i 
‘ 

ὶ 
¥ 


ee  " 


Ch. Ix. 3, 4.] 


that God will have it embraced not only as 
a signa or token what we receive, but also 
as an instrument er mean whereby we re- 
ceive grace because baptism is a sacra- 
ment which Ged hath instituted in his 
Church to the end that they which receive 


the same might thereby be incorporaced | 


. into Christ'5, and so through his most pre- 
cious merit obtain as well that saving grace 
of iriputation which taketh away all former 
guiltiness 15, as also that infused divine vir- 
tue of the Holy Ghost!7, which giveth to 
the powers of the soul their first disposition 
towards future newness of life. 

[3.] There are that elevate too much the 
ordinary and immediate means of life, re- 
lying wholly upon the bare conceit of that 
eternal election, which notwithstanding in- 
cludeth a subordination of means without 
which we are not actually brought to enjoy 
what God secretly did intend; and there- 
fore to build upon God’s election if we keep 


not ourselves to the ways which he hath! 
appointed for men to walk in, is but a self- | 


deceiving vanity. When the Apostle saw 
men called to the participation of Jesus 
Christ, after the Gospel of God embraced 
and the sacrament of life received, he fear- 
eth not then to put them in the number of 
elect saints 18, he then accounteth them de- 
livered from death, and clean purged from 
all sin!®. ΤῊ] then notwithstanding their 
ee seton unto life which none could 

;0w of saving God, what were they in the 


* tribuunt quod per ista tribuitur.” 
cram. lib. i. cap. 3. 

15 “ Suscepius a Christo Christumgque suscipi- 
“ ens non idem fit post lavacrum qui ante baptis- 
“tnum fuit, sed corpus regenerati fit caro eruci- 
fixi.” Leo Serm. xiv. de Pas. Dom. [e. 5.] 

16“ Caro abluitur ut anima emaculetur.” Ter- 
tull. de Carn. Resur. [c. 8.] “Homo per aquam 
baptismi licet a foris idem esse videatur, intus 


Hugo de Sa- 


“tamen alter efficitur, cum peccato natus sine |: 


 peccato renascitur, prioribus pert, succedentibus 
“ proficit, deterioribus exuitur, in meliora innova- 
* tur, persona tingitur et natura mutatur.” Euscb. 
Emis. de Epiphan. Homil. iii. [in Biblioth. Patr. 
Colon. t. v. par.i p.549.] Τρισσὴν γέννῆσιν ἡμῖν οἷ- 
δὲν ὃ λόγος, τὴν ἐκ σώματος. [σωμάτων] τὴν ἐκ βαπτίο- 
μᾶτος. τὴν ἐξ ἀναστάσεως ... Λύτη μὲν ἡ τοῦ βαπτίο- 
ματος χάρις καὶ δύναμις, οὐ κόσμου κατιικλυομὸν ὡς πάλ- 
αι, τῆς δὲ τοῦ καθ᾽ ἕκαστον ἁμαρτίας κάθαρσιν ἔχουσα. 
Greg. Naz de Sanct. Bapt. [Orat. 40, ad intt.] 
_ W*Unde genitalis auxilio superioris evi labe 
* detersa in expiatum pectus ac purum desuper se 
“lomen infendit ” 
Dei, c. 3.] p 3. Ov povoy τῶν παλαιῶν ἁμαρτημάτων 
δωρεῖται τὴν ἄφεσιν, ἀλλὰ καὶ τὴν ἐλπίδα τῶν Exnyyed- 
μένων ἐντίθησιν ἀγαθῶν, καὶ τοῦ δεσποτικοῦ θανάτου 
καὶ τῆς ἀναστάσεως καθίστησι κοινωνοὺς, καὶ τῆς τοῦ 
πνεύματος δωρεᾶς τὴν μετουσίαν χαρίζεται. Theod. 
Epit. Divin. Dogmat. [4]. Herct. Fab. Comp. ν. 
18. t. iv. pars 1. p. 41.] ‘* Baptizari est purgari a 
“sordibus peceatorum, et donari varia Dei gratia 
“ad vitam novam et innocentem.” Confess. 


Helvet. cap. 20. [p. 82.] 
18 Eph. i. 1. 19 Eph. v. 8. 


not naturally, but ordinarily, by God’s Appointment. 


Cypr. ad Donat. {de Grat- 


411 


Apostle’s own account but children of wrath 
as well as others, plain aliens altogether 
without hope, strangers utterly without God 
in this present world 7°? So that by sacra- 
ments and other sensible tokens of grace we 
may boldly gather that he, whose mercy 
vouchsafeth now to bestow the means, hath 
also long sithence intended us that whereuato 
they lead. But let us never think it safe to 
presume of our own last end by bare conjec- 
tural collections of his first intent and pur- 
Pere the means failing that should come 

etween. Predestination bringeth not to 
life, without the grace of external vocation, 
wherein our baptism is implied*!. For as 
we are not naturally men without birth, so 
neither are we Christian men in the eye of 
the Church of God but by new birth, nor 
according to the manifest ordinary course 
of divine dispensation new-born, but by that 
baptism which both declareth and maketh 
us Christians. In which respect we justly 
hold it to be the door of our actual entrance 
into God’s house, the first apparent begin- 
ning of life 2, a seal perhaps to the grace 
of Election, before received 33. but to our 
sanctification here a step that hath not any 
before it. 

[4.1 There were of the old Valentinian 
heretics some, which had knowledge in 
such admiration *4, that to it they ascribed 
all, and so despised the sacraments of 
Christ, pretending that as ignorance had 
made us subject to all misery, so the full 
redemption of the inward man, and the 
work of our restoration, must needs belong 
unto knowledge only. They draw very near 
unto this error, who fixing wholly their 
minds on the known necessity of faith 35 
imagine that nothing but faith is necessary 
for the attainment of all grace. Yet is it 


20 Eph. ii. 3, 12. 21 Rom. vii. 30. 

22°Noyi pot ζωῆς τὸ βάπτισμα. Basil. de Spir. 
Sanct. cap. 10. {Ὁ}. 22. Aj 

23'T. C. lib. ii. p. 134. From Calvin, Inst. iv. 
15. 22.]  ‘“ He which is not a Christian before he 
“come to receive baptism, cannot be made a 
“Christian by baptism, which is only the seal of 
“the grace of God before received.” 

24 Tren. contra Heres. lib. i. c. 18, p. 91. [After 
describing certain ceremonies, which some of the 
Valentisians used by way of initiation, he proceeds, 
ἼΑλλοι δὲ ταῦτα πάντα παραιτησάμενοι, φάσκουσι, μὴ 
δεῖν τὸ τῆς ἀῤῥήτου καὶ ἀοράτου δυνάμεως Μυστήριον 
δι' δρατῶν καὶ φθαρτῶν ἐπιτελεῖσθαι κτισμάτων. καὶ τῶν 
ἀνεννοήτων καὶ ἀσωμάτων δι' αἰσθητῶν καὶ σωματικῶν. 
εἶναι δὲ τελείαν ἀπολύτρωσιν, αὐτὴν τὴν ἐπίγνωσιν τοῦ 
ἀῤῥήτου μεγέθοῦς" ὑπ' ἀγνοίας yap ὑστερήματος καὶ πά- 
θους γεγονότων, διὰ γνώσεως καταλύεσθαι πᾶσαν τὴν 
ἐκ τῆς ἀγνοίας σὕστασιν' ὥστε εἶναι τὴν γνῶσιν, ἀπολύ- 
τρωσιν τοῦ ἔνδον ἀνθρώπου. 

25 Hie scelestissimi 11 provocant questiones. 
““Adeo dicunt, baptismus non est necessarins 
“ quibus fides satis est.” Tertull. de Baptis. [e. 
13.] “ Huic nulla proderit fides, qui cum possit 
“non percipit sacrameninm.” Bern. Epist. 77. 
ad Hugon. [p. 1458. ed. Antwerp. 1620.] 


412 


a branch of belief that sacraments are in 
their place no less required than belief it- 
self. For when our Lord and Saviour pro- 
miseth eternal life, is it any otherwise than 
as he promised restitution of health unto 
Naaman the Syrian, namely with this con- 
dition, “ Wash and be clean** 2” or, as to 
them which were stung of serpents, health 
by beholding the brazen, serpent?’. If 
Christ himselfwhich giveth salvation do re- 
quire baptism 38, it is not for us that look 
for salvation to sound and examine him, 
whether unbaptized men may be saved, 
but seriously to do that which is required 2°, 
and religiously to fear the danger which 
may grow by the want thereof. Had Christ 
only declared his will to have all men bap- 
tized, and not acquainted us with any cause 
why baptism is necessary, our ignorance in 
the reason of that he enjoineth might per- 
haps have hindered somewhat the forward- 
ness of our obedience thereunto; whereas 
now being taught that baptism is necessary 
to take away sin, how have we the fear of 
God in our hearts if care of delivering men’s 
souls from sin do not move us-to use all 
means for their baptism ὁ Pelagius*° which 
denied utterly the guilt of original sin, and 
in that respect the necessity of baptism, did 
notwithstanding both baptize infants, and 
acknowledge their baptism necessary for 
“entrance into the kingdom of God.” 

[5.] Now the law of Christ which in these 
considerations maketh baptism necessary, 
must be construed and understood accord- 
ing to rules of natural equity *!. Which 
rules if they themselves did not follow in 
expounding the law of God, would they 
ever be able to prove that the Scripture in 
saying, “ Whoso believeth not the Gospel 
“of Christ is condemned already *?,” 
“meaneth this sentence of those which can 
“hear the Gospel, and have discretion when 
“they hear to understand it, neither ought 
“it to be applied unto infants, deaf men and 
“fools%8?” That which teacheth them thus 
to interpret the law of Christ is natural 


262 Kings v. 13. 

27 Numb. xxi. 8. 

28 Mark xvi. 16. 

29 « Tnstitutio sacramentorum quantum ad Deum 
“ auctorem dispensationis est ; quantum vero ad 
“hominem obedientem necessitatis. Quoniam in 
“ potestate Dei est preter ista hominem salvare, 
“sed in potestate hominis non est sine istis ad 
“salutem pervenire.” Hugo de Sacram. lib. i. 
[pars 9.] cap. 5. 

30 ἐς Pelagius asserere arrepta impietate praesumit 
“non propter vitam sed propter regnum colorum 
*baptismum parvulis conferendum.” —Euseb. 
Emis. Hom. y. de Pasch. [Bibl. Patr. Colon. t. y. 
par. 1. p. 560.] 

31« Benignius leges interpretande sunt, quo 
“ yoluntas earum conservetur.” L Benign. D. de 
Legib. et Senatuse. [lib. i. tit. iii. 18. p. 78.] 

32 (St. John iii. 18.] 

33'T. C. lib. i. p. 143. [113.] 


Allowance fur the Case of Unbaptized Martyrs ; 


[Book ῦῦ 


equity. And (because equity so teacheth 
it is on all parts gladly confessed, that ther 
may be in divers cases life by virtue of in 
ward baptism, even where outward is not 
found. . So that if any question be made, it 
is but about the bounds and limits of this 
possibility. 

For example, to think that a man whose 
baptism the crown of martyrdom prevent- 
eth, doth lose in that case the happiness 
which so many thousands enjoy, that only 
have had the grace to believe, and not the 
honour to seal the testimony thereof with 
death, were almost barbarous #4. 

Again, when some certain opinative men 
in St. Bernard’s time began privately to 
hold that, because our Lord hath said, 
“Unless a man be born again of water,” 
therefore life, without either actual baptism 
or martyrdom instead of baptism, cannot 
ali be obtained at the hands of God: 

ernard considering that the same equity 
which had moved them to think the neces- 
sity of baptism no bar against the happy 
estate of unbaptized martyrs is as forcible 
for the warrant of their salvation, in whom, 
although there be not the sufferings of holy 
martyrs, there are the virtues which sancti- 
fied those sufferings, and made them 
precious in God’s sight, professed himself 
an enemy to that severity and strictness 
which admiiteth no exception but of mar- 
tyrs only 85. “For,” saith he, “if a man 
“desirous of baptism be suddenly cut off 
“by death, in whom there wanted neither 
“sound faith, devout hope, nor sincere 
“charity, (God be merciful unto me and 
“pardon me if I err,) but verily of such a 


84 «ς Quidam ...catechumenos nobis opponunt, 
“ siquis ex his antequam in Ecclesia baptizetur, in 
“‘confessione nominis apprehensus fuerit et oc- 
«ὁ cisus : an spem salutis et premium confessionis 
“ amittat, eo quod ex aqua prius non sit renatus ? 
‘““Sciant igitur hujusmodi homines ... . catechu- 
“‘menos illos primo integram fidem et Ecclesie 
“ unitatem tenere, .. . deinde nec privari baptismi 
“ sacramento, utpote qui baptizentur gloriosissimo 
“ et maximo sanguinis baptismo, de quo et Domi- 
“nus dicebat habere se aliud baptisma baptizari. 
“ Sanguine autem suo baptizatos et passione sanc- 
“ tificatos consummari, et divine pollicitationis 
“gratiam consequi, declaret in Evangelio idem 
“ Dominus, quando ad Latronem in ipsa passione 
“credentem et confitentem loquitur, et quod 'se- 
“cum futurus sit in paridiso pollicetur.” 8. Cyp- 
prian. Epist. ad Jubaianum, t. 11. 208.”] 

35 Bern. Epist. 70. ad Hugonem. [Op. 1457. | 
“ Si ante exitum resipuerit, et voluerit, et petierit 
“ baptizari, sed mortis preeoccupatus articulo forte 
“‘obtinere nequiverit, dum non desit fides recta, 
*‘spes pia, charitas sincera, propitius sit mihi 
«“ Deus, quia huic evo ob solam aquam, si defue- 
“rit, nequaquam omnino possum desperare salu- 
“tem, nec vacuam credere fidem, nee confundere 
“ spem, nec excidere charitatem, tantum si aquam 
“non contemptus, sed sola, (ut dixi,) prohibeat 
‘< jmpossibilitas.””] 


Ch. Ix. 6.] 


one’s salvation in whom there is no other 
“defect besides his faultless lack of bap- 
“tism, despair I céannot, nor induce my 
“mind to think his faith void, his hope con- 
“founded, and his charity fallen to nothing, 
“only because he hath not that which not 
“contempt but impossibility withholdeth.” 
“Tell me I beseech you,” saith Am- 
brose **, “ what there is in any of us more 
® than to will, and to seek for our own good. 
©Thy servant Valentinian, O Lord, . did 
“both.” (For Valentinian the emperor 
died before his purpose to receive baptism 
could take effect.) “ And is it possible that 
“he which had purposely thy Spirit given 
“him to desire grace, dhoale not receive 
“thy grace which that Spirit did desire? 
“Doth it move you that the outward accus- 
“tomed solemnities were not done? As 
“though converts that suffer martyrdom 


“before baptism did thereby forfeit their | 


“right to the crown of eternal glory in the 
“kingdom of heaven. If the blood of mar- 
“tyrs in that case be their baptism, surely 
“his religious desire of baptism standeth 
“him in the same stead.” 

It’? hath been therefore constantly held 
as well touching other believers as martyrs, 
that baptism taken away by necessity, is 
supplied by desire of baptism, because with 
equity this opinion doth best stand. 

[0.1 Touching infants which die unbap- 
tized, sith they neither have the sacrament 
itself, nor any sense or conceit thereof, the 
judgment of many hath gone hard against 

em. But yet seeing grace is not abso- 
lutely tied unto sacraments, and besides 
such is the lenity of God that unto things 
altogether impossible he bindeth no man, 
but where we cannot do what is enjoined 
us accepteth our will to do instead of the 
deed itself; again, forasmuch as there is in 
their Christian parents and in the Church 


36 [De obitu Valent. Consclatio, §. 51, 52, 53. t. 
ji. 1187. ““ Dicite mihi quid aliud in nobis est, nisi 
*-voluntas, nisi petitio?....Solve igitur, Pater 
“sancte, munus servo tuo... . solve, inquam, 
*servyo tuo Valentiniano munus quod concupivit, 
τε munus quod poposcit..... Qui habuit Spiritum 
“tuum, quomodo non accepit gratiam tuam ? 
® Aut, si, quia solemniter non sunt celebrata mys- 
“teria, hoc movet ; ergo nec Martyres, si Cate- 

_ chumeni fuerint, coronentur ; non enim coro- 
τ nantur, sinon initiantur. Quod si suo abluuntur 
τε sanguine, et hunc sua pietas abluit et voluntas.”] 

37 Qui ad tolerandam omnem pro Dei gloria 
“injuriam semel dicavit animum in martyrium 
mihi videtur implevisse. Summi ergo meniti est 
“semel fixisse sententiam ; atque ideo ut dixi 

_ “ratio principatum obtinet passionis, et si sors 
“perpetiendi deneget facultatem, pertulit tamen 

_ “cuncta que voluit pati.” Joseph. lib. de Imper. 
Ration. (Quoted from Erasmus’s Paraphrase, p. 
825, Basil. 1540 : there is nothing answering to it 
in the original. See Combefis’ remarks on the 
liberties which the translator had taken with this 
tract, Auct. Bibl. Patr. Paris. 1672. p. 21.] 


and for Cases where Baptism was impossible. 


413 


of God a presumed desire that the sacra- 
ment of baptism might be given them, yea 
a purpose also that it shall be given; re- 
morse of equity hath moved divers of the 
school divines*s in these considerations in- 
genuously to grant, that God all merciful to 
such as are not in themselves able to desire 
baptism imputeth the secret desire that 
others have in their behalf, and accepteth 
the same as theirs rather than casteth away 
their souls for that which no man is able to 
help. 

And of the will of God to impart his 
grace unto infants without baptism, in that 
case the very circumstance of their natural 
birth may serve as a just argument, where- 
upon it is not to be misliked that men in 
charitable presumption do gather a great 
likelihood of their salvation, to whom the 
benefit of Christian parentage being given, 
the rest that should follow is prevented by 
some such casualty as man hath himself no 
power to avoid. - For we are plainly taught 
of God, that the seed, of faithful parentage 
is holy from the very birth **. Which albeit 
we may not so understand, as if the chil- 
dren of believing parents were without sin, 
or grace from baptized parents derived by 


38 Gers. Serm. in Nativit. Beate: Mar. [consid. 
2. t. iii, 133. A. “ Constat Deum misericordiam 
“ salvationis*sue non ita legibus communibus tra- 
“‘ ditionis Christiane, non ita sacramentis ipsis al- 
“ligasse, quin absque prejudicio legis ejusdem 
“ possit pueros nondum natos extra uterum intus 
“ sanctificare gratie suze baptismo, vel virtute Sp. 
“ Sancti. ... Proficit hee consideratio ad excita- 
 tionem devotionis in parentibus, proficit ad levi- 
“andum eorum angustiam dum sine baptismo 
“ decedit puer, quia non omnis inde spes ablata 
“est. Sed neque absque revelatione datur, fateor, 
* certitudo.” Ed. Paris. 1506.] Cajetan. in 3 
Tho. qu. 68 al. 9, Art. 1 and 2: [juoting the 
Council of Trent, Sess. vii. c. 9. “ Siquis dixerit, 
“sine eis Sacramentis, aut eorum voto, per solam 
“fidem homines a Deo gratiam justificationis adi- 
‘‘pisci ; anathema sit.”] Biel. in iv. Senten. ἃ. 4. 
4: 2. {not. B. “ Dicitur etiam Baptismus attribu- 
“tive, quod habet effectum simile Baptismo : et 
“hoc modo baptismus peenitentie vel flaminis et 
κε baptismus sanguinis dicuntur baptismi. ... Est 
“autem baptismus flaminis vel peenitentiz, con- 
“‘tritio cordis aut preparatio sufficiens ad gratie 
“jinfusionem ... dummodo non fuerit contemptus 
“ baptismi, sed impossibilitas suscipiendi.”] Til- 
man. Segeberg. de Sacr. cap. 1. (Colon. 1546. p. 
43. “ Parvuli ob votum parentum fidelivm et fidem 
“ Ecclesie. ... Ecclesia membris annumerantur, 
“et per ejus fidem credunt. Quod si repentina 
“ mors. .. rapuerit, salvantur, ut plerumque a mul- 
“tis non impie creditur.’ Which he confirms 
from Gerson, Caietan, and the Decretals.] Elisius 
Neapol. in Clyp. advers. Heres. cap. de Baptis. 
[fol. 98. Venet. 1563. ““ Baptismus est necessarius 
τὸ absolute et simpliciter omnibus ecupientibus vitam 
“@ternam ; quem quidem oportet habere in actu 
“ et in re si poterit, sin autem, sufficit in voto et 
* voluntate.” 

391 Cor. vil. 14. κα 


414 


propagation, or God by covenant and 
promise tied to save any in mere regard 
of their parents’ belief: yet seeing that to 
all professors of the name of Christ this 
pre-eminence above infidels is freely given, 
the fruit of their bodies bringeth into the 
world with it a present interest and right to 
those means wherewith the ordinance of 
Christ is that his Church shall be sancti- 
fied, it is not to be thought that he which 
as it were from heaven hath nominated and 
designed them unto holiness by special 
privilege of their very birth, will himself 
deprive them of regeneration and inward 
grace, only because necessity depriveth 
them of outward sacraments. In which 
case it were the part of charity to hope, 
and to make men rather partial than cruel 
judges, if we had not those fair apparencies 
which here we have. 

[7.1 Wherefore a necessity there is of re- 
ceiving, and a necessity of administering, 
the sacrament of baptism; the one perad- 
venture not so absolute as some have 
thought, but out of all peradventure the 
other more strait and narrow, than that the 
Church which is by office a mother unto 
such as crave at her hands tle sacred mys- 
tery of their new birth, should repel them 
and see them die unsatisfied of these their 
ghostly desires, rather than give them their 
soul’s rights with omission of those things 
that serve 0 but only for the more conve- 
nient and orderly administration thereof. 
For as on the one side we grant that those 
sentences of holy Scripture which make 
sacraments most necessary to eternal life 
are no prejudice to their salvation that want 
them by some inevitable necessity, and 
without any fault of their own; so it ought 
in reason to be likewise acknowledged, that 
forasmuch as our Lord himself maketh 
baptism necessary, necessary whether we 
respect the good received by baptism, or 
the testimony thereby yielded unto God of 
that humility and meek obedience, which 
reposing wholly itself on the absolute au- 
thority of his commandment, and on the 
truth of his heavenly promise, doubteth not 
but from creatures despicable in their own 
condition and substance to obtain grace of 
inestimable value, or rather not from them 
but from him, yet by them as by his appoint- 
ed means; howsoever he by the secret ways 
of his own incomprehensible mercy may be 
thought to save without baptism, this clear- 
eth not the Church from guiltiness of blood, 
if through her superfluous scrupulosity lets 
and impediments of less regard should 
cause a grace of so great moment to be 
withheld, wherein our merciless strictness 


401, C. lib. iii. p. 218. “ It is in question 
“ whether there be any such necessity of baptism 
‘as that for the ministering thereof the common 
“decent orders should be broken.” 


Private Baptism in Case of Necessity 


may be our own harm, though not their, 
towards whom we shew it; and we for th 
hardness of our hearts may perish, albeii 
they through God’s unspeakable merey d 
live. God which did not afflict that inn 
cent, whose circumcision Moses had ove 
long deferred 41, took revenge upon Mose 
himself for the injury which was don 
through so great neglect, giving us thereb 
to understand that they whom God’s ow 
mercy saveth without us are on our par 
notwithstanding and as much as in us liet 
even destroyed, when under unsufficien 
pretences we defraud them of such ordinar 
outward helps as we should. exhibit. W: 
have for baptism no day set as the Jews ha 
for circumcision **; neither have we by th 
law of God but only by the Church’s dis 
cretion a place thereunto appointed. Ba 
tism therefore even in the meaning of the 
law of Christ belongeth unto infants ca- 
pable thereof from the very instant of their 
birth #2. Which if they have not howso- 
ever, rather than lose it by being put off 
because the time, the place, or some such 
like circamstance doth not solemnly enough 
concur, the Church as much as in her lieth, 
wilfully casteth away their souls. 

LXI. The ancient it may be were too 
severe, and made the necessity of baptism 
more absolute than reason 
would, as touching infants. 
But will any man say 44 that 
they, notwithstanding their 
too much rigour herein, did 
not in that respect sustain and 


What things in 
baptisin have 
been dis- 
pensed with by 
the Fathers re- 
specting ne- 
cessity. 


41 Exod. iv. 24. 

42 [As was once imagined by some of the Afri- 
can bishops, but corrected by Cyprian and the 
synod of Carthage, A. D. 253. Opp. ii. 158, &c. 
ed. Fell.”] 

43 Tn omnibus obligationibus in quibus dies 
“non ponitur, presenti die debetur.” Lib. xiv. D. 
de Reg. Jur. [Dig. lib. 1. tit. xvii. 14. p. 788.] 

4¢T. C. lib. i. p. 146. [115.] “ The authors 
“themselves of that error that they cannot be ~ 
“‘saved which are not baptized, did never seek no 
“remedy of the mischief in women’s or private 
“baptism.” 'T. C. lib. iii. 219. “ What plainer tes- 
“timony can there be than that of Augustine, 
“which noteth the use of the Church to hayé 
“ been to come to the church with their children 
“in danger of death, and that when some had 
“ opinion that their children could not be saved if 
“ they were not baptized? (Cont. Lit. Parm. lib. 
“ii. ec. 13.) I would also know of him what he 
“ will answer to that which is noted of a Christian 
“Jew desperately sick of the palsy, that was 
“ with his bed carried to the place of baptism, 
“ (Socr. lib. vii. cap. 4.) What will he answer to 
“this, That those which were baptized in 
“ their beds were thereby made unapt to have any _ 
“place amongst the clergy, (as they call them) 
“ doth it not leave a note of infamy in those whi 
“had procured that baptism should be ministered 
“jin private houses? (Euseb. lib. vi. cap. 43.) 
“What unto the emperor’s decree, which upon 
“ authority of the ancient laws and of the Apos- 


Ch. Ixi. 1, 2.] permitted by St. Leo and others of the Ancients. 415 


tolerate defects of local or of personal so-| the same exception as well unto places as 
lemnities belonging to ihe sacrament of | times. 
baptism? The Apostles themselves did [3.1 That which St. Augustine speaketh 
neither use nor appoint for baptism any | of women hasting to bring their children 
certain time. The Church for generai| to the church when they saw danger, isa 
baptism heretofore made choice of two} weak proof that when necessity did not 
chief days in the year, the feast of Easter, | leave them so much time, it was not then 
and the feast of Pentecost. Which custom) permitted them neither to make a church 
when certain churches in Sicily began to| of their own home. 
violate without cause, they were by Leo| Which answer dischargeth likewise their 
Bishop of Rome advised “5. rather to con-| example of a sick Jew carried in bed to 
form themselves to the rest of the world in| the place of baptism, and not baptized at 
things so reasonable, than to offend men’s} home in private. 
minds through needless singularity: how-| The cause why such kind of baptism 
beit always providing that nevertheless in| barred men afterwards from entering into 
apparent peril of death, danger of seige,} holy orders, the reason wherefore it was 
straits of persecution, fear of shipwreck, | objected against Novatian 17. in what re- 
and the like exigents, no respect of times| spect and how far forth it did disable, may 
should cause this singular defence of true| be gathered by the twelfth canon set down 
safety to be denied unto any. This of Leo} in the council of Neocesarea after this man- 
did but confirm that sentence which Victor! ner. ‘A man which hath been baptized 
had many years before given 45, extending] “in sickness, is not after to be ordained 
“priest.” For itmay be thought, “that such 
“do rather at that time, because they see 
“no other remedy, than of a voluntary 
“mind lay hold on the Christian faith, un- 
“less their true and sincere meaning be 
“made afterwards the more manifest, or 
“else the scarcity of others enforce the 
“Church to admit them 4%.” 

They bring in Justinian’s imperial con- 
stitution, but to what purpose, seeing it only 
forbiddeth men to have the mysteries of 
God administered in their private chapels, 
lest under that pretence heretics should do 
secretly those things which were unlaw- 
ful? In which consideration he therefore 
commandeth that if they would use those 
private oratories otherwise than only for 
their private prayers, the Bishop should ap- 

“nullos alios dies huic observationi misceatis.| point them a clerk whom they might enter- 
“ Quia etsi sunt alia quoque festa quibus multa in| tain for that purpose, This is plain by la- 
“honorem Dei reverentia debeatur, principalis ta-| ter constitutions made in the time of Leo 4: 
“men et maximi sacramenti custodienda nobis} “It was thought good,” saith the emperor, 
“est mystice rationis exceptio : non interdicta | (( in their judgment which have gone be- 
“Jicentia, que in baptismo tribuendo quolibet 
«tempore periclitantibus subvenitur. Ita enim ad 
“ has duas festivitates connexas, atque sibimet cog- | whole of it since to Anastasius Bibliothecarius, A. 
“natas, incolumium et in pacis securitate degen-| J), 870. But it scems now agreed that it isa 
“tium libera vota differimus, ut in mortis periculo, compilation by various authors. It has been 
‘in obsidionis discrimine, in persecutionis angus-| ygyal to insert it in editions of the Councils. Cave, 
“ tiis, in timore naufragii, nullo tempore hoe vere | Ἡ Τ, 1, 183.] 
“salutis singulare remedium cuiquam denege-| 47 (Cornelius in Euseb. E. H. vi. 43. p.246. ed. 
mus.” p. 99, 100.) 5 Ε | Vales. says of the Bishop who ordained Novatian, 
46 Vict. Ep. ad Theoph. Alexand. in Pontif. Διακωλυύμενος ὑπὸ παντὸς τοῦ κλήρου, ἀλλὰ καὶ λαϊκῶν 
Damas. [Cone. i. 591, 593. He fixes Easter AS) πολλῶν" ἐπεὶ μὴ ἐξὸν ἣν τὸν ἐπὶ κλίνης διὰ νόσον περι- 
the proper time for baptism, adding, “Si necesse | χυθέντα, ὥσπερ Kai οὗτος, Els κλῆρον τινὰ γένεσθαι" ἠξί- 
“fuerit, aut mortis periculum ingruerit, yan) woe συγχωρηθῆναί αὐτῳ τοῦτον μόνον χειροτονῆσαι. 
“δὰ fidem yenientes quocunque loco vel momen-, 48 [ay νοσῶν ris φώτισθῃ, εἰς πρεσβύτερον ἄγεσθαι 
“to, ubicunque evenenit, sive in flumine, sive in| οὐ δύναται. οὐκ ἐκ προαιρέσεως γὰρ ἡ πίστις αὐτοῦ, ἀλλ᾽ 
“ὁ mari, sive in fontibus, tantum Christiane con- | ἐξ ἀνάγκης" εἰ μὴ τάχα διὰ τὴν μετὰ ταῦτα αὐτοῦ στου- 
**fessione credulitatis clarificata, baptizentur.” | δὴν καὶ πίστιν, καὶ διὰ σπάνιν ἀνθρῶπων. [Concil. t. i 
The letter, if genuine, was written to Theophilus! !484.] 
of Cesarea in Palestine. Eus. E. H. v. 22. | 49L.co Const. iv. [p. 240. in Corp. Jur. Civ. τοῖς 
A. D.197. The book from which Hooker quotes | μὲν ἀρχαιοτέροις ἔδοξε τὰς κατ᾽ οἴκους ἱερατείας καὶ συ- 
is the “Liber Pontificalis” or “De Vitis Rom.! νάξεις ὑπὸ μόνων ἐκτελεῖσθαι τῶν ταῖς καθολικαῖς ἐκ- 
“Pontificum ;” the earlier portion of which work | κλησίαις διαφερόντων tepiwv' ... τοῦτο δ᾽ ἔοικεν ἕνεκα 
was formerly ascribed to Daumasus; and the | γε τῆς περὶ τὴν πίστιν ἀσφαλείας εἰς ἐνθύμιον αὐτοῖς 


“tles, forbiddeth that the holy things should be 
“ὁ administered in any man’s piivate house? (Just. 
Novel. 57.” [58. p. 91. in Corp. Jur. Civ.] 

45 Leo. Epist. iv. ad Epise. Sicil. [δ. 1. “ Miror 
“vos, vel precessores vestros, tam irrationabilem 
“ novitatem usurpare potuisse, ut confuso temporis 
“uiriusque mysterio, nullam esse differentiam 
* crederetis inter diem, quo adoratus est Christus 
“a Magis, et diem quo resurrexit a mortuis. . . . δ. 
“8. Ipsa operis qualitas docet celebrande gene- 
‘‘raliter gratie eum esse Icgitimum diem, in quo 
“ orta est et virtus muneris et species actionis. . . . 
« Additur sane huic observantie etiam Pentecos- 
*‘ tes ex adventu Spiritus Sancti consecrata solen- 
“nitas, que de Paschatis festi pendet articulo. . . 
“δ, δ, 6. Unde quia manifestissime patet bapti- 
*“ zandis in Ecclesia electis hee duo tempora.... 
“esse legitima, dilectionem vestram monemus, ut 


410 


“fore, that in private chapels none should 
“celebrate the holy communion but priests 
“ beionging unto greater churches. Which 
“order they took as it seemeth for the cus- 
“tody of’ religion, lest men should secretly 
“receive from heretics, instead of the food 
“the bane of their souls, pollution in place 
“ of expiation.” Again 5°, “ Whereas a sa- 
“ered canon of the sixth reverend synod 
“requireth baptism, as others have likewise 
“the holy sacrifices and mysteries, to be 
“celebrated only in temples hallowed for 
“public use, and not in private oratories ; 
“which strict decrees appear to have been 
“made heretofore in regard of heretics, 
“swvhich entered closely into such men’s 
“houses as favoured their opinions, whom 
“under colour of performing with them 
“such religious offices they drew from the 
“ soundness of true religion: now that per- 
“verse opinions through the grace of Al- 
“mighty God are extinct and gene, the 
“cause of former restraints being taken 
“away, we see no reason but that private 
“oratories may henceforward enjoy that 
“liberty which to have granted them here- 
“tofore had not been safe.” 

In sum, all these things alleged are noth- 
ing, nor will it ever be proved while the 
world doth continue, but that the practice 
of the Church in cases of'extreme necessity 
hath made for private baptism always more 
than against it. 

[3.1 Yea, “ Baptism by any man in case 
“ of necessity,” was the voice *! of the whole 
‘world heretofore. Neither is Tertullian, 


ἐπελθεῖν ἀποθεσπίσαι: ὡς ἂν μὴ, ὡς εἰκὸς, τινῶν ἐπι- 
κρυπτόντων ἀποστασίας ὄλεθρον ἐν τῳ τῆς ἱερωσύνης 
σχήματι, συμβαίνοι, ἀντὶ τοῦ ἁγιάζεσθαι. μᾶλλον πλεῖον 
βεβηλοῦσθαι τοὺς τῆς ἐκείνου μετέχοντας dviépov τελε- 
τῆς.]} 

50 Lco Const. xv. [p. 244. Ὃ τῆς σεβασμίας ixriis 
συνόδου κάνων tepis....7d θεῖον τῆς ἀναγεννήσεως λου- 
τρὸν ἐν τοῖς κατ᾽ οἶκον εὐκτηρίοις τελεῖσθαι οὗ βούλετ- 
αι; ἀλλὰ ἐν μόνοις τοῖς πρὸς τὸ κυινὸν ἀνιερωμένοις 
vaots.... τὴν γὰρ τοιαύτην ἀκρίβειαν δοκεῖ μοι πεποιῆσ- 
Ode τὸ ἱερὸν τῆς συνόδου διάταγμιι, δια τοὺς ἐν ἱερέων 
ὀνόματι ἁνιέρους καὶ βεβήλους τοὺς ὑπ᾽ αὑτῶν προσαγ- 
ομένους τῳ λουτρῳ ποιοῦντας" ol, ὡς εἶκος, ἐν τοῖς τῶν 
δμοδύξων οἴκοις ὑποδυύμενοι, οὐ τελυῦσιν, ἀλλὰ συντελ- 
οὖσι τοῖς αὐτοῖς προερχομένυις"... πλὴν ἄλλα γε νῦν 
θείᾳ χαριτι πάσης κακοδοξίας ἀπεσκορακισμένης, οὐδὲν 
καὶ κατὰ τοῦτο τὸ μέρος δρῶ μοι τὸ δύψμα προβαλλόμε- 
νον ἀναγκαῖον, εἰς τὸ κωλύειν ἐν τοῖς Kar’ οἶκον εὐκτη- 
ρίοις τὸ λοῦτρυν τῆς ἀναγεννήσεως.) 

51 ἐς ΤῸ allow of women’s baptizing is not only 
“contrary to the learned writers now, but also 
“contrary to all learned antiquity, and contrary 
“to the practice of the Church whilst there was 
“any tolerable estate. Tertull. de Verg. veland. 
“et lib. de Baptism. Epiphan. lib. i. et lib. ii. cont. 
“Heres. St. Augustine, although he scem to al- 
‘low of a layman’s baptism in time cf necessity 
(Cont. Epist. Parm. hb. ii. cap. 13. [t. ix. 44.]) 
“‘yet there he mentioneth not women’s baptism ; 
“and in the fourth council of Carthage, can. 100. it 
“is simply without exception deerced that a wo- 
“ man ought not to baptize.” TT. C. i. 145. [114.] 


Lay Baptism sanctioned in Case of Necessity. 


᾿ 
[Boox V. 


Epiphanius, Augustine, or any other of the 
ancient against it. 

The boldness of such as pretending Te- 
cla’s example *?, took openly upon them 
both baptism and all other public functions 
ot priesthood, ‘Tertullian severely control- 
leth, saying 53. “To give baptism is in 
“truth the bishop’s right. After him it be- 
“ longeth unto priests and deacons, but not 
to them without authority from him re- 
ceived. For so the honour of the Church 
“requireth, which being kept, preserveth 
“yeace. Were it not in this respect the 
“ laity might do the same, all sorts might. 
“ give even as all sorts receive. But be- 
( cause emulation is the mother of schisms 53, 
* let it content thee” (which art of the or- 
der of laymen) “to do it in necessity when 
Δ the state of time or place or person there- 
“unto compelleth. For then is their bold- 
“ness privileged that help when the cir- 
“cumstance of other men’s dangers cra- 
“veth it” What he granteth generally 
to lay persons of the house of God, the same 
we cannot suppose he denieth to any sort 
or sex contained under that name, unless 
himself’ did restrain the limits of his own 
speech, especially seeing that Tertullian’s 
rule of interpretation is elsewhere ©, “ Spe- 
“ cjalties are signified under that which is 
“ general, because they are therein com- 
“prehended.” All which Tertullian doth 
deny is 5° that women may be called to bear, 
or publicly take upon them to execute offi- 


“ 
“ 


52 [* Quod si, que Pauli perperam scripta le- 
* gunt, exemplum Tecle ad licentiam mulierum 
“ docendi tingendique defendunt: sciant in Asia 
‘‘presbyterum, qui eam Scripturam construxit, 
“ quasi titulo Pauli de suo cumulans, convictum 
“‘atque confessum id se amore Pauli fecisse, loco 
“ discessisse.” ΤΌ]. de Baptismo, 17. See 
Jones’s Canon of the N. T. ii. 375, 378, 380. or 
Grabe, Spicileg. Patrum. i. 111, 115.) 

53'Tertull. de Baptis. [e. 17. “ Dandi quidem 
‘“‘habet jus summus sacerdos, qui est episcopus : 
“dehine presbyteri et diaconi, non tamen sine 
“‘episcopi auctoritate, propter ecclesize honorem. 
“ Quo salvo, salva pax est. Alioquin etiam laicis 
“jus est. Quod enim ex sequo accipitur ex mquo 
“dari potest....A%mulatio, schismatum mater 
“ est. Omnia licere dixit sanctissimus Aposto- 
“lus, sed non omnia expedire. Sufficiat scilicet 
“in necessitatibus ut utaris, sicubi aut loci aut 
“ temporis aut persone conditio compellit. Tune 
“enim constantia succurrentis excipitur, quum 
“ urget circumstantia periclitantis.”] 

54 Tertull. [ibid.] 

55 Subjectum est generali speciale. In ipso 
“ significatur, quia in ipso continetur.” Tertull. 
de veland. Virg. {c. 4.] Posito genere supponitur 
species. Azoar. in lib. ii. Cod. De Transact. [p. 
73. Basil. 1563. The words are, “ A quocunque 
“ removetur genus ab eodem removetur et spe- 
‘Seren 

56 «6 Ν on permittitur mulieri in ecclesia loqui, sed 
“nee docere, nec tingere, nec offerre, nec ullius 
“ yirilis muneris nedum sacerdotalis officit sortem 
“ sibi vindicare.” Tertull. de veland. Virg: [c. 9.] 


Ch. Ixi. 4, 5.] 


ees of ecclesiastical order, whereof none but 
men are capable. 

As for Epiphanius 57, he striketh on the 
very self-same anvil with Tertullian. 

And in necessity if St. Augustine allow 
as much unto laymen as Tertullian doth, his 
“not mentioning” of women is but a slen- 
der proof that his meaning was to exclude 
women. 

Finally, the council of Carthage 55. like- 
wise, although it make no express submis- 


Private Baptism, a Case 


sion, may be very well presumed willing to | 


stoop as other positive ordinances do to the 
countermands of necessity. 

[4.] Judge therefore what the ancient 
would have thought if in their days it had 
been heard which is published in ours δ, 
that because “the substance of the sacra- 
“ment doth chiefly depend on the institu- 
“tion of God, which is the form and as it 
“were the life of the sacrament,” therefore 
first, “if the whole institution be not kept, 
“it is no sacrament ;” and secondly, if bap- 
tism be private his institution is broken, in- 
asmuch as, ‘according to the orders which 
“he hath set for baptism it should be done 
“in the congregation,’ from whose ordi- 


57(T. C. ubi supr. “ Epiphanius upbraideth 
*Marcion that he suffered women to baptize.” 
(Epiph. lib. i. heres. xli. §. 4. δίδωσι καὶ ἐπιτροπὴν 
γυναιξὶ βάπτισμὰ διδόναι" παρ᾽ αὐταῖς yap πάντα χλεῦ- 
ms ἔμπλεα, καὶ οὐδὲν ἕτερον" ὅποτε καὶ τὰ μυστήρια ἐν- 
ὠπίιον κατηχουμένων ἐπιτελεῖν τολμῶσιν.) * And in 
another book he derideth them that they made 
women bishops : lib. 11. ubi de Phrygib. et Pris- 
® cil.” (Her. xlix. δ. 2. ἐπίσκοποί τε zap’ αὐτοῖς γυ- 
vaikes, καὶ πρεσβύτεροι γυναῖκες. καὶ τὰ ἄλλα: ὡς μηδὲν 
διαφέρειν φησίν" ἐν γὰρ Χριστῳ ᾿Ϊμσοῦ οὔτε ἄρσεν, οὔτε 
θῆλυ) « And in another book he saith, it was not 
“granted to the holy mother of Christ to baptize 
“her son: lib. iii. (Her. xxix. c. ili. ef ἱερατεύειν 
γυναῖκες Θεῳ προσετάσσοντο. ἣ κανονικόν τι ἐργάζεσ- 
θαι ἐν τη ἐκκλησίᾳ, ἔδει μᾶλλον αὐτὴν τὴν Μαρίαν ic- 
ρατείαν ἐπιτελέσαι ἐν καινη διαθήκη"... ἀλλ᾽ οὐδὲ βάπ- 
τισμα διδόναι πεπίστευται" ἔπει ἠδύνατο ὃ Χριστὸς μᾶλ- 
Nov παρ᾽ αὐτῆς βαπτισθῆναι, ἤπερ παρὰ ᾿Ιωάννουι: He 
is arguing against the heresy of the Collyridians, 
who had a sort of priestesses to offer meat-offer- 
ings to (or in memory of) the Virgin : and much 
of his argument turns upon the point that it was 
impossible for a woman to perform any office prop- 
erly sacerdotal. Comp. §. 2. 4, 7.] 

58 fiv. Conc. Carth. A. Ὁ. 398. can. 100. “ Mu- 
“lier baptizare non presumat.” t. ii. 1207. St. 
Augustine being one of the subscribers. ] 

59 T’. C. lib. i. p. 144. [114.] “ The substance of 
“the sacrament dependeth chiefly of the institution 
“and word of God, which is the form and as it 
“were the life of the sacrament.” Ibid. “ Al- 
* though part of the institution be observed, yet if 
“the whole institution be not, it is no sacrament.” 
T. Ὁ. lib. i. p. 146. [115.] “ The orders which God 
“hath set are, that it should be done in the con- 
“ gregation and by the minister.” Ibid. “ And I 
« will further say, that although the infants which 
“die without baptism should be assuredly dam- 
“ned, (which is most false,) yet ought not the or- 
ders which God hath set in his Church to be 
* broken after this sort.” 

Vor. 1, 27 


Ἰ. δ΄ Matt. ix. 13. 


of Mercy against Sacrifice. 417 

nance in this point “ we ought not to swerve, 
| “although we know that infants should be 
“assuredly damned without baptism.” O 
sir, you that would spurn thus at such asin 
;case of so dreadful extremity should lie 
| prostrate before your feet, you that would 
| turn away your face from them at the hour 
of their most need, you that would dam up 
your ears and harden your heart as iron 
against the unresistible cries of supplicants 
| calling upon you for mercy with terms of 
such invocation as that most dreadful per- 
| plexity might minister if God by miracle 
did open the mouths of infants to express 
their supposed necessity, should first im- 
;agine yourself in their case and them in 
yours. This done. let their supplications 
proceed out of your mouth, and your answer 
out of theirs. Would you then contentedly 
hear, “My son, the rites and solemnities 
“of baptism must be kept, we may not do 
“ill that good may come of it ®°, neither are 
“souls to be delivered from eternal death 
“and condemnation, by breaking orders 
“which Christ hath set;’? would you in 
their case yourself be shaken off with these 
answers, and not rather embrace enclosed 
with both your arms a sentence which now 
is no Gospel unto you, “I will have mercy 
“and not sacrifice δ᾽ 2” 

[5.] To acknowledge Christ’s institution 
the ground of both sacraments, I suppose 
no Christian man will refuse: for it giveth 
them their very nature, it appointeth the 
matter whereof they consist, the form of 
their administration it teacheth, and it bless- 
eth them with that grace whereby to us 
they are both pledges and instruments of 
life. Nevertheless seeing Christ’s institu- 
tion containeth, besides that which maketh 
complete the essence or nature, other things 
that only are parts as it were of the furni- 
ture of sacraments, the difference between 
these two must unfold that which the gen- 
eral terms of indefinite speech would con- 
found. If the place appointed for baptism 
be a part of Christ’s institution, it is but his 
institution as Sacrifice, baptism his institu- 
tion as Mercy, in this case. He which re- 
quireth both mercy and sacrifice rejecteth 
his own institution of sacritice, where the 
offering of sacrifice would hinder merey 
from beingshewed. External circumstances 
even in the holiest and highest actions are 
but the “ lesser things of the law ®,” where- 
unto those actions themselves being com- 
pared are “the greater ;” and therefore as 
the greater are of such importance that 
they must be done, so in that extremity be- 
fore supposed if our account of the Jesser 
which are not to be omitted, should cause 


— 


60 «« Nostro peccato alterius saluti consulere non 
“ debemnus.” Aug. lib. cont. Mend. cap 17, [t. yi. 
468. in substance. 
62 Matt. xxiii. 23. 


418 


omission of that which is more to be ac- 
counted of, were not this our strict obedi- 
ence to Christ’s institution touching “ mint 
“and cummin,” a disobedience to his insti- 
tution concerning love? But sith no insti- 
tution of Christ hath so strictly tied baptism 
to public assemblies as it hath done all men 
unto baptism, away with these merciless 
and bloody sentences, let them never be 
found standing in the books and writings 
of a Christian man, they savour not of 
Christ nor of his most gracious and meek 
Spirit, but under colour of exact obedience 
they nourish cruelty and hardness of heart. 

LXII. To leave private baptism there- 
fore and to come unto baptism by women, 
which they say * is no more a 
sacrament, than any other or- 
dinary washing or bathing of 
man’s body ; the reason where- 


Whether bap- 
tism by women 
be true bap- 
tism, good and 


effectual to = . at αν 
ΡΟΣ τς upon they ground their opin 
receive it. ion herein is such, as making 


baptism by women void, be- 

cause women are no ministers in the Church 
of God, must needs generally annihilate the 
baptism of all unto whom their conceit shall 
apply this exception, whether it be in re- 
gard of sex, of quality, of insufficiency, or 
whatsoever. For if want of calling do frus- 
trate baptism, they that baptize without 
calling do nothing, be they women or men. 
[2.] To make women teachers in the 
house of God were a gross absurdity, see- 
ing the Apostle hath said, “I permit not a 


63 'T. C. lib. i. p. 144. [114]  ‘* On this point, 
‘‘ whether he be a minister or no, dependeth not 
‘‘only the dignity but also the being of the sacra- 
“ment. So that I take the baptism of women to 
‘be no more the holy Sacrament of Baptism than 
‘“‘any other daily or ordinary washing of the 
“ child’ [That which gave occasion to the wri- 
‘ters of the Admonition to insert baptism by wo- 
men in their list of things found in the Prayer 
Book contrary to God’s word, (ap. Whitg. Def. 
503.) was the rubric which on this matter stood 
as follows in Queen Elizabeth’s time: “ They 
“(the pastors and curates) shall warn the people, 
“that without great cause and necessity, they 
“baptize not children at home in their houses :” 
which was altered at the Hampton Court confe- 
rence in 1603-4 to “they procure not their chil- 
«dren to be baptized at home.” Again, the old 
rubric directed, “ Let them that be present call 
“upon God for His grace, and say the Lord’s 
*« Prayer, if the time will suffice. And then one 
“of them shall name the child, and dip him in the 
‘‘ water, or pour water upon him,” &c. This was 
altered to, “ let the Minister of the parish, (or... 
“any other lawful minister...) call upon God, 
«“ &c. And then... the minister shall pour wa- 
“ter upon it,” &c. See Barlow’s account of the 
Conference at Hampton Court, in the Phenix, 1, 
139, &c. ed. 1707 ; Strype, Whitg. i. 494 ; iii. 
402 ; Wheatly on the Common Prayer, p. 370— 
372, Oxf. 1810. Whitgift (Def. 793.) questions 
both the construction of the old rubric, and the 
practice in his time.] 


Baptism by Women, 


why deemed invalid. [Boox V 
;“ woman to teach 4;” and again, “ Let 
“your women in churches be silent 6,” 
Those extraordinary gifts of speaking with 
tongues and prophesying, which God at 
that time did not only bestow upon men, 
but on women also, made it the harder to 
nold them confined with private bounds. 
Whereupon the Apostle’s ordinance was 
necessary against women’s public admis- 
sion to teach. And because when law hath 
begun some one thing or other well, it giv- 
eth good occasion either to draw by judi- 
cious exposition out of the very law itself, 
or to annex to the law by authority and 
| jurisdiction things of like conveniency, there- 
lYore Clement extendeth this apostolic con- 
stitution to baptism. “For,” saith he, “if 
“we have denied them leave to teach, how 
“should any man dispense with nature and 
“make them ministers of holy things, see- 
“ing this unskilfulness is a part of the Gre- 
“cians’ impiety, which for the service of 
“women goddesses have women priests ?” 
I somewhat marvel that men which would 
not willingly be thought to speak or write 
but with good conscience, dare hereupon 
openly avouch Clement for a witness ®, 
“That as when the Church began not only 
“to decline but to fall away from the sin- 
“cerity of religion it borrowed a number 
“of other profanations of the heathens, so 
“it borrowed this, and would needs have 
“women priests as the heathens had, and 
“that this was one occasion of bringing 
“baptism by women into the Church of 
“God.” Is it not plain in their own eyes 
that first by an evidence which forbiddeth 
women to be ministers of baptism, they en- 
deavour to shew how women were admitted 
unto that function in the wane and declina- 
tion of Christian piety ; secondly, that by 
an evidence rejecting the heathens, and 
condemning them of impiety, they would 
prove such affection towards heathens as 
ordereth the affairs of the Church by the 
pattern of their example ; and rte that 
out of an evidence which nameth the heath- 
ens as being in some part a reason why the 
Church had no women priests, they gather 
the Hieathens to have been one of the first 
occasions why it had? So that throughout 
every branch of this testimony their issue 
is yea, and their evidence directly no. 
[3.7 But to women’s baptism in private 


641 Tim. ii. 12. 

65 1. Cor. xiv. 34. 

66 Clem. Const. Apostol. lib. iii. cap. 9. [Περὲ δὲ 
τοῦ γυναῖκας βαπτίζειν, γνωρίζομεν ὑμῖν, ὅτι κίνδυνος 
οὐ μικρὸς ταῖς τοῦτο ἐπιχειροῦσαις" διὸ οὐ συμβουλεύ- 
open’ ἐπισφαλὲς γάριμᾶλλον δὲ καὶ παράνομον καὶ ἀσεβές. 
εν εἰ δὲ ἐν τοῖς προλαβοῦσι διδάσκειν αὐταῖς οὐκ ἐπε- 
τρέψαμέν, πῶς ἱερατεῦσαι ταύταις παρὰ φύσιν τις ovy= 
χωρήσει; τοῦτο γὰρ τῆς τῶν “Ελλήνων ἀθεότητος τὸ 
ἀγνόημα, θηλείαις θεαῖς ἱερείας χειροτονεῖν, ἀλλ᾽ οὐ τῆς 
RK poate διατάξεως] 


67 'T.C. lib. i. p. 144. [113.} 


Ch. χῇ 4.6], 


by occasion of urgent necessity, the reasons 
that only concern ordinary baptism in pub- 


Rebaptization why greatly to be avoided. 


419 


men to receive baptism. Iteration of ba 
tism once given hath been always thought 


lic are no just prejudice, neither can we by| a manifest contempt of that ancient apos- 


force thereof disprove the practice of those 
churches which (necessity requiring) allow 
baptism in private to be administered by 
women. We may not from laws that pro- 
hibit any thing with restraint conclude ab- 
solute and unlimited prohibitions. Although 
we deny not but they which utterly forbid 
such baptism may have perhaps wherewith 
to justify their orders against it. For even 
things lawful 55. are well prohibited, when 
there is fear lest they make the way to un- 
lawful more easy. And it may be the liber- 
ty of baptism by women at such times doth 
sometimes embolden the rasher sort to do 
it where no such necessity is °°. 
[4.1 But whether of permission besides 
law, or in presumption against law, they do 
,it, is it thereby altogether frustrate, void, 
and as though it were never given ? 
They which have not at the first their 
right baptism must of necessity be rebap- 
tized, because the law of Christ tieth all 


63 Licita prohibentur, ne si permitterentur ecorum 
oecasione perveniatur ad illicita. L. neque tamen. 
Just. de Asuth. Tut. 1. Officium. D. de rei Vind. 
[The places referred to apparently are, Just. Inst. 
1, 21. De Authoritate Tutorum, §. 1. “ Neque 
* tamen hereditatem adire,” &c. et Dig. vi. 1. 9. 
But the connection of these places with the sub- 
ject matter of the text is not clear. The referen- 


= = that the Church of England, or any that 1 
“ know of in place of government thereof, doth not 


“thing tolerable in the Church, or else the con- 
“demnation of those childgen that depart this 
“world unbaptized, but doth account them both 
“erroneous, and not according to the word of God. 
“for in the convocation the matter was debated 
“amongst us, wherein some of those persons were 
“present, to whom the drawing of the book was 
““ permitted : who protested that neither the order 
“of the book did allow any such thing, neither 
“that it was any part of their meaning to approve 
“the same. But for so much as baptizing by wo- 

' “men hath been aforetime commonly used, and 
‘now also of rashness by some is done, the book 
“only taketh order and provideth, that if the child 
“be baptized by the midwife rebaptizing be not 
“admitted.” Bridges, Defence, p. 576. “ Concermn- 
“ing ‘permitting the administration of baptism 
“(in this light of the Gospel) to women,’ (be it 
“ spoken with the reverence of our brethren) it is 
“most untrue. When as it is not only given cus- 
“tomarily in the open charge of every visitation, 
“whether any such thing be done by them, as in 
“the time of the popish darkness was used : but 
* also if any such thing have happened, and be 
“found out, the parties that so have done are 
*€ openly punished for the same.” ] 


tolic aphorism, “ One Lord, one Faith, one 
“Baptism 7,” baptism not only one inas- 
much as it hath every where the same sub- 
stance and offereth unto all men the same 
grace, but one also for that it ought not to 
be received by any one man above once. 
We serve that Lord which is but one, be- 
cause no other can be joined with him: we 
embrace that Faith which is but one, be- 
cause it admitteth no innovation: that Bap- 
tism we receive which is but one, because 
it cannot be received often. For how 
should we practise iteration of baptism, and 
yet teach that we are by baptism born 
anew, that by baptism we are admitted in- 
to the heavenly society of saints, that those 
things be really and effectually done by 
baptism which are no more possible to be 
often done than a man can naturally be of- 
ten born”, or civilly be often adopted into 
any one’s stock and family? This also is 
the cause why they that present us unto 
baptism are entitled for ever after our pa 
rents in God, and the reason why there we 
receive new names in token that by bap- 
tism we are made new creatures. As 
Christ hath therefore died and risen from 
the dead but once, so the sacrament which 
both extinguisheth in him our former sin 
and beginneth in us anew condition of life, 
is by one only actual administration for ev- 
er available, according to that in the Ni- 
cene Creed, “I believe one baptism for re- 
“mission of sins.” 

[5.] And because second baptism was 
ever abhorred 7 in the Church of God as 
a kind of incestuous birth, they that iterate 
baptism are driven under some pretence or 
other to make the former baptism void. Ter- 
tullian the first that proposed to the Church’, 


᾿ 70 Ephes. iv. 5. 

ΤΊ ἐς Una est nativitas de terra, alia de ceelo ; 
“una de carne, alia de Spiritu ; una de eterni- 
“tate, alia de mortalitate ; una de masculo et 
“ foemina, alia de Deo et Ecclesia. Sed ipse due 
“singulares sunt. Quo modo enim uterus non 
“ἐ potest repeti, sic nec baptismus iterari.” Prosp. 
Senten. 331. “ Eja fratres lacteum genitalis fon- 
“tis ad laticem convolate ut semper vobis aqua 
“ sufficiat, hoc ante omnia scientes, quia hance nec 
τε effundere licet nec rursus haurire.” Zeno. Invit. 
ad Font. [i. p. 117. t. ni. Biblioth. Patr. Colon.] 

72 August. de Bapt. cont. Don. lib. ii. cap. 14. 
[t. ix. 107. A. “ Quid sit perniciosius, utrum om- 
“ nino non baptizari, an rebaptizari, judicare diffi- 
“cile est. Video quidem quid amplius homines 
* detestentur atque horreant.”] 

73 Tert. de Bapt. [{c. 15. “ Circa hereticos sane 
“quid custodiendum sit, digne quis retractet : ad 
‘nos enim editum est. Heretici autem nullum 
‘“ habent consortium nostre discipline, quos extra- 
“‘neos utique testatur ipsa ademptio communica- 
“tionis. Non debeo in illis cognoscere quod mihi 
“ est preceptum, quia non idem Deus est nobis et 


420 


Agrippinus ™ the first in the Church that 
accepted, and against the use of the Church 
Novatian the first that publicly began 
to practise rebaptization, did it therefore 
upon these two grounds, a true persua- 
sion that baptism is necessary, and a false 
that the baptism which others adminis- 
tered was no baptism. Novatianus’ con- 
ceit was that none can administer true bap- 
tism but the true Church of Jesus Christ, 
that he and his followers alone were the 
Church, and for the rest he accounted them 
wicked and profane persons, such as by 
baptism could cleanse no man, unless they 
first dia purify themselves, and reform the 
faults wherewith he charged them. At 
which time St. Cyprian with the great- | 
est part of African bishops, because they | 
likewise thought that none but only the 
true Church of God can baptize, aud were 
of nothing more certainiy persuaded than 
that heretics are as rotten branches cut off 
from the life and body of the true Church, 
gathered hereby that the Church of God 
both may with good consideration and 
ought to reverse that baptism which is 
given by heretics. These held and prac- 
tised their own opinion, yet with great pro- 
testations often made that they neither 
loved a whit the less, nor thought in any 
respect the worse of them that were of a 
contrary mind. In requital of which ingen- 
uous moderation the rest that withstood 
them did it in peaceable sort with very 
good regard had of them as of men in er- 
ror but not in heresy. 

[6.] The bishop of Rome against their 
novelties upheld as beseemed him the an- 
cient and true apostolic customs“, till they 
which unadvisedly before had erred became 
in a manner all reconciled friends unto 
truth ”, and saw that heresy in the minis- 
ters of baptism could no way evacuate the 
force thereof; such heresy alone except- 


“jllis, nee unus Christus, id est idem. Ideoque | 
“nec baptismus unus, quia non idem. Quem 
* quum rite non habeant, sine dubio non habent.”’] 

74 Cypr. Epist. 71. [t. ii. p. 196. “ Sciamus, re- 
‘‘missam peccatorum non nisi in Ecclesia dari 
‘posse, nec posse adversarios Christi quicquam 
“(5101 circa gratiam ejus vindicare. Quod quidem 
“et Agrippinus, bone memorie vir, cum ceteris 
“ coepiscopis suis, qui illo tempore in provincia 
“ Africa et Numidia Eeclesiam Domini guberna- 
“‘bant, statuit, et librato consilii communis exam- 
“ jne firmayit.”] 

75 Euseb. lib. vii. cap. 2, 3. Cypr. Epist. 77—76. 

160 ye Lrépavos μὴ δεῖν τι vewrépov παρὰ τὴν pa. | 
τήσασαν ἀρχῆθεν παράδοσιν ἐπικαινοτομεῖν οἰόμενος, ἐπὶ 
τούτῳ διηγανάκτει. Euseb. ΕἸ. H. vii. 3.] 

77 “ Thi ipsi episcopi qui rebaptizandos hereti- 
“eoscum Cyprano statuerant ad antiquam con- 
*suetudinem reyoluti novum emisere decretum.” | 
Hieron. cont. Lucifer. [ad.jifin.] Vide et Angust. | 
contr. Crescon. lib. iii. cap. 11, lil. [t. ix. 435—437,] | 

| 


et Episi. 48. [t. 11. 245—249.] 


Validity of Heretical Baptism questioned in Afriga. 


[Book V. 


ed78, as by reason of unsoundness in the high- 
est articles of Christian faith, presumed to 
change, and by changing to maim the sub- 
stance, the form of baptism. In which re- 
spect the Church did neither simply disan- 
nul, nor absoluely ratify baptism by heretics. 
Yor the baptism which Novatianists gave 
stood firm, whereas they whom Samosate- 
nians had baptized were rebaptized 19, It 
was likewise ordered in the council of 
Artes ®°, that if any Arian did reconcile him- 
self to the Church they should admit him 
without new baptism, unless by examination 
they found him not baptized in the name of 
the Trinity. 

Dionysius bishop of Alexandria maketh 
report δ᾽ how there lived under him a man 


78 τς Dixisti fieri non posse ut in falso baptismate 
‘*inquinatus abluat, immundus emundet, supplan- 
‘ tator erigat, perditus liberet, reus veniam tribuat, 
ἐς damnatus absolvat. Bene hee omnia poterunt” 
‘Cad solos hereticos pertinere, qui [auia] falsayve- 
“yunt symbolum, dum alter dixerit duos Deos cum 


| * Deus umnus sit, alter Patrem vult in Persona Filii 


κε cognosci, alter carnem subducens Filio Dei per 
“quam Deo reconciliatus est mundus ; et ceteri 
“ hujusmodi, qui a sacramentis catholieis elieni 
“ noscuntur.” Optat. lib. i. fe. 10. p. 12. Paris, 
1679.] 

79 Synod. Nicen. can. 19. [περὶ τῶν Ἰ]αυλιανισ- 
τῶν, εἶτα προσφυγόντων tn καθολικῃ ἐκκλησίᾳ, ὅρος 
ἐκτεθεῖται ἀναβαπτίζεσθαι αὐτοὺς ἐξάπαντος. Item 
can. 8: περὶ τῶν ὀνομαζόντων μὲν ἑαυτοὺς Kabapots 
ποτε, προσερχομένων δὲ τὴ καθολικῃ καὶ ἀποστολικῃ ἐκ- 
κλησίᾳ, ἔδοξε τῇ ἁγίᾳ καὶ μεγάλῃ συνύδῳ, ὥστε χειρ- 
ὁθετουμένους αὐτοὺς μένειν οὕτως ἐν τῳ κλήρῳ. Ap 
Routh, Script. Ecclesiast. Opuse. p. 366, 359.] 

80 Synod. i. Arelat. can. 8. [‘ De Afris, quod 
“propria lege utuntur, ut rebaptizent : placuit ut 
“si ad Ecclesiam aliquis de hmresi venerit, inter- 
“‘rogent eum symbolum ; et si perviderint enm in 
“ Patre et Filio et Spinitu sancto esse baptizatum, 
“manus ej tantum imponatur, ut accipiat Spirit- 
“um sanctum. Quod si interrogatus non respon- 
 derit hance Tees baptizetur.” Routh, Rel 
Sac. iv. 91.] 

81 Kuseb. Eccles. Hist. lib. vii. cap. 9. [Quoted 
also by T’. C. iil. 135, to shew that the presumed 
invalidity of baptism in any case does not imply a 
necessity of rebaptization. *Ovrws, ἄδελφε, συμβου- 
λῆς δέομαι, καὶ γνωμὴν αἰτῶ παρὰ σοῦ, τοιούτου τινός 
μοι προσέλθοντος πράγματος, δεδίως μὴ ἄρα σφάλλωμαι. 
τῶν γὰρ συναγομένων ἀδελφῶν πίστος. γομιζόμενος dp- 
χαῖος καὶ πρὸ TIS ἐμῆς χειροτονίας... τοῖς ὑπόγυον 
βαπτιζομένοις παρατύχων, καὶ τῶν ἐπερωτήσεων καὶ 
ἀποκρίσεων ἐπακοῦσας, προσῆλθε μοι κλαίων καὶ κατα- 
θρηνῶν ἑαυτὸν, καὶ πίπτων πρὸ τῶν πύδων μου" ἐξομιοὰ- 
ογούμενος μὲν καὶ ἐξομνύμενος τὸ βάπτισμα ὃ παρὰ τοῖς 
αἱρετικοῖς βεβάπτιστο, μὴ τοιοῦτον εἶναι, μηδὲ ὅλως 
ἔχειν τινὰ πρὸς τοῦτο κοινωνίαν" ἀσεβείας γὰρ ἐκεῖνο 
καὶ βλασφημιῶν πεπλήρωσθαι' λέγων δὲ πανὺ τὶ τὴν 
ψυχὴν νῦν κατανένυχθαι" ... καὶ διὰ τοῦτο δεόμενος τῆς 
εἰλικρινευτάτης ταύτης καθάρσεως καὶ παραδοχῆς καὶ 
χάριτος τυχεῖν" ὅπερ ἐγὼ μὲν οὐκ ἐτύλμησα ποιῆται, φῆ- 
σας αὐτάρκη τὴν πολυχρονίαν αὐτῳ κοινωνίαν εἷς τοῦτο 
γεγονέναι. θαρσεῖν δὲ ἐκέλευον, καὶ μετὰ βεβαίας πίστεως 
καὶ ἀγαθῆς συνειδήσεως τὴ μετόχῃ τῶν ἁγίων προσιξ- 
ναι" ὁ δὲ οὔτε πενθῶν παύεται, πιέφρικξ τε τὴ τραπέζῃ 
προσιέναι, καὶ μόλις παρακαλούμενος συνεστάνται ταῖς 


προσευχαῖς ἀνέχεται. 


Ch. Ixii. 7, 8.] Origin of Donatism. 

of good reputation and of very ancient con- 
tinuance in that church, who being present 
at the rites of baptism, and observing with 
better consideration than ever before what 
was there done, came and with weeping 
submission craved of his bishop not to deny 
him baptism, the due of all which profess 
Christ, seeing it had been so long sithence 
his evil hap to be deceived by the fraud of 
heretics, and at their hands Haake till now 
he never thoroughly and duly weighed) to 
take a baptism fall fraught with blasphe- 
mous impieties, a baptism in nothing like 
unto that which the true Church of Christ 
useth. The bishop greatly moved thereat, 
yet durst not adventure to rebaptize, but 
did the best he could to put him in good 
comfort, using much persuasion with him 
not to trouble himself with things which 
were past and gone, nor after so long con- 
tinuance in the fellowship of God’s people 
to call now in question his first entrance. 
The poor man that saw himself in this sort 
answered but not satisfied, spent afterwards 
his life in continual perplexity, whereof the 
bishop remained fearful to give release: 
perhaps too fearful, if the baptism were such 
as his own declaration importeth. For that 
the substance whereof was rotten at the 
very first, is never by tract of time able to 
recover soundness. And where true bap- 
tism was not before given, the case of re- 
baptization is clear. 

᾿ [7.] But by this it appeareth that bap- 
tism is not void in regard of heresy, and 
therefore much less through any other moral 
defect in the minister thereof. Under which 
second pretence Donatists notwithstanding 
took upon them to make frustrate the 
Church’s baptism, and themselves to rebap- 
tize their own fry. For whereas some forty 
years after the martyrdom of blessed Cyp- 
rian the emperor Dioclesian began to 52 
persecute the Church of Christ, and for the 
speedier abolishment of their religion to 
burn up their sacred books, there were in 
the Church itself Traditors content to de- 
liver up the books of God by composition, 
to the end their own lives might be spa- 
red. Which men growing thereby odious 
to the rest whose constancy was greater, it 
fortuned that after, when one Cecilian was 
ordained bishop in the church of Carthage, 
whom others endeavoured in vain to defeat 
by excepting against him as a T'raditor, 
they whose accusations could not prevail, 
desperately joined themselves in one, and 
made a bishop of their own crew, account- 
ing from that day forward their faction the 
only true and sincere Church. The first 
bishop on that part was Majorinus, whose 
successor Donatus being the first that wrote 
in defence of their schism, the birds that 


82 Circa an. 300. 


Causes of its Success. 421 
were hatched before by others have their 
names from him. 

[8.1 Arians and Donatists began both 
about one time. Which heresies according 
to the different strength of their own sin- 
ews, wrought as hope of success led them, 
the one with the choicest wits, the other with 
the multitude so far, that after long and 
troublesome experience the perfectest view 
men could take of both was hardly able to 
induce any certain determinate resolution, 
whether error may do more by the curious 
subtilty of sharp discourse, or else by the 
mere appearance of zeal and devout aflec- 
tion, the latter of which two aids gave Do- 
natists beyond all men’s expectation as great 
a sway as ever any schism or heresy had 
within that reach of the Christian world 
where it bred and grew ; the rather perhaps 
because the Church which neither greatly 
feared them, and besides had necessary 
cause to bend itself against others that 
aimed directly at a far higher mark, the 
Deity of Christ, was contented tolet Dona- 
tists have their forth by the space of three- 
score years and above, even from ten years 
before Constantine till the time that Optatus 
bishop of Milevis published his books 
against Parmenian 88, 

During which term and the space of that 
schism’s continuance afterwards, they had 
besides many other secular and worldly 
means to help them forward, these special 
advantages. First, the very occasion of 
their breach with the Church of God, a just 
hatred and dislike of Traditers, seemed 
plausible: they easily persuaded their hear- 
ers that such men could not be holy as held 
communion and fellowship with them that 
betray religion. Again, when to dazzle the 
eyes of the simple, and to prove that it can 
be no church which is not holy, they had in 
show and sound of words the glorious pre- 
tence of the creed apostolic, “1 believe the 
“ Holy Catholic Church,” we need not 
think it any strange thing that with the mul- 
titude they gained credit. And avouching 
that such as are not of the true Church can 
administer no true baptism, they had for 
this point whole volumes of St. Cyprian’s 
own writing, together with the jadgment of 
divers African synods whose sentence was 
the same with his. Whereupon the Fa- 
thers were likewise in defence of their just 
cause very greatly prejudiced, both for that 
they could not enforce the duty of men’s 
communion with a church confessed to be 
in many things blameworthy, unless the 
should oftentimes seem to speak as halt-de- 
fenders of the faults themselves, or at the 
least not so vehement accusers thereof! as 
their advérsaries; and to withstand itera- 
tion of baptism, the other branch-of the 


83 Circa an. 370. 


422 


Donatists’ heresy, was impossible without 
manifest and professed rejection of Cypri- 
an, whom the world universally did in his 
lifetime admire as the greatest amongst pre- 
lates, and now honour as not the lowest in 
the kingdom of heaven. So true we find 
it by experience of all ages in the Church 
of God, that the teacher’s error is the peo- 
ple’s trial, harder and heavier by so much 
to bear, as he is in worth and regard great- 
er that mispersuadeth them. Although 
there was odds between Cyprian’s cause 
and theirs, he differing from others of sound- 
er understanding in that point, but not di- 
viding himself from the body of the Church 
by schism as did the Donatists. For which 
cause, saith Vincentius *4, “ Of one and the 
“same opinion we judge (which may seem 
“strange) the authors catholic, and the 
“followers heretical; we acquit the mas- 
“ters, and condemn the scholars ; they are 
“heirs of heaven which have written those 
“books, the defenders whereof are trodden 
“down to the pit of hell.” 

[10.] The invectives of catholic writers 
therefore against them are sharp; the 
words of imperial edicts by Honorius and 
Theodosius *®° made to bridle them very 
bitter, the punishments severe in revenge 
of their folly. Howbeit for fear (as we 
may conjecture) lest much should be dero- 
gated from the baptism of the Church, and 
baptism by Donatists be more esteemed of 
than was meet, if on the one side that 
which heretics had done ill should stand 
as good, on the other side that be reversed 
which the Catholic Church had well and 
religiously done, divers better minded than 
advised men thought it fittest to meet with 
this inconvenience by rebaptizing Donatists 
as well as they rebaptized Catholics. For 
stay whereof the same emperors saw it 
meet to give their law a double edge *, 


84 Vincent. Lirin. adver. Heres. cap. 11. [“ O 
‘rerum mira conyersio ! auctores ejusdem opinio- 
“nis catholici, consectatores vero heretici judi- 
“ cantur: absolvuntur magistri, condemnantur dis- 
“eipuli: conscriptores librorum filii regni erunt, 
“‘assertores vero gehenna suscipiet.” In Bibl. 
Pat. Colon. t. v. p. 2. pag. 239.] 

85 Vide C. Theod. lib. xvi. tit. 6.1. “ Adversa- 
“ rios,” et 1. “ Nullus,” cirea an. 405. [t. vi. 196, 
Lyons, 1665, is a decree of Honorius, beginning 
with * Adversarios catholice fidei extirpare hujus 
* decreti auctoritate prospeximus.” ‘I'hen enlarg- 
ing on the guilt of rebaptizing, and its immoral 
effects, he enacts forfeiture of all property as the 
penalty : to be restored however to the children 
if catholic. The endowments of places where 


such baptism had been permitted are also confis-. 


cated. In p. 200, occurs the other law, one of 
Honorius and the younger Theodosius, re-enact- 
ing the penalty. The emperors use such expres- 
sions as these : “ iterati baptismatis polluunt sa- 
“ erilegio ;” “ feralibus sacrilegiis ;” “ piaculare 
“ crimen,” &c.] 

86 « Siquis.” C. “ Ne Sanct. Baptis.” circa an. 


Infant Baptism no Case for Rebaptization. 


[Boox Υ͂. 


whereby it might equally on both sides cut 
off not only heretics which rebaptized 
whom they could pervert, but also Catholic 
and Christian priests which did the like 
unto such as before had taken baptism at 
the hands of heretics, and were afterwards 
reconciled to the Church of God. Donatists 
were therefore in process of time, though 
with much ado, wearied and at the length 
worn out by the constancy of that truth 
which teacheth, that evil ministers of good 
things are as torches, a light to others, a 
waste to none but themselves only, and that 
the foulness of their hands can neither any 
whit impair the virtue nor stain the glory 
of the mysteries of Christ. 

[11.] Now that which was done amiss by 
virtuous and good men, as Cyprian carried 
aside with hatred against heresy, and was 
secondly followed by Donatists, whom envy 
and rancour covered with show of godli- 
ness made obstinate to cancel whatsoever 
the Church did in the sacrament of bap- 
tism, hath of later days in another respect 
far different from both the former, been 
brought freshly again into practice. For 
the Anabaptist rebaptizeth, because in his 
estimation the baptism of the Church is 
frustrate, for that we give it unto infants 
which have not faith, whereas according 
unto Christ’s institution, as they conceive 
it, true baptism should always presuppose 
actual belief in receivers, and is otherwise 
no baptism. 

[12.] Of these three errors there is not 
any but hath been able at the least to al- 
lege in defence of itself many fair proba- 
bilities. Notwithstanding, sith the Church 
of God hath hitherto always constantly 
maintained, that to rebaptize them which 
are known to have received true baptism is 
unlawful; that if baptism seriously be ad- 
ministered in the same element and with 
the same form of words which Christ’s in- 
stitution teacheth, there is no other defect 
in the world that can make it frustrate, or 
deprive it of the nature of a true sacra- 
ment; and lastly, that baptism is only then 
to he readministered, when the first delivery 
thereof is void in regard of the forealleged 
imperfections and no other; shall we now 
in the case of baptism, which having both 
for matter and form the substance of 
Christ’s institution, is by a fourth sort of 
men voided for the only defect of ecclesias- 
tical authority in the minister, think it 
enough that they blow away the force 


413. [Cod. Justin. lib. i. tit. 6. 2. “ Siquis rebapti- 
“ zare quempiam de ministris «Godefroi, myste- 
“ riis) catholice secte fuerit detectus, una cum 
“eo qui piaculare crimen commisit, si tamen 
“‘ eriminis per etatem capax sit, cui persuasum sit, 
“statuti prioris supplicio percellatur.” Thus the 
passage stands in the latter part of the law of Ho- 
norius and Theodosius, just quoted.”] 


Ch. Ixii, 13, 14.] 


thereof with the bare strength of their very | 
breath by saying, “ We take such baptism | 
“to be no more the Sacrament of Baptism, 
“than any other ordinary bathing to be a 
τ sacrament ?” 

[13.] It behoveth generally all sorts of 
men to keep themselves within the limits 
of their own vocation 5. And seeing God 
from whom men’s several degrees and pre- 
eminences do proceed, hath appointed 
them in his Church, at whose hands his 

leasure is that we should receive both 

aptism and all other public medicinable 
helps of soul, perhaps thereby the more to 
settle our hearts in the love of our ghostly 
superiors, they have small cause to hope 
that with him their voluntary services will 
be accepted who thrust themselves into 
functions either above their capacity or be- 
sides their place, and over boldly intermed- 
dle with duties whereof no charge was 
ever given them. They that in any thing 
exceed the compass of their own order do 
as much as in them lieth to dissolve that 
order which is the harmony of God’s 
Church. 

Suppose therefore that in these and the 
like considerations the law did utterly pro- 
hibit baptism to be administered by any 
other than persons thereunto solemnly con- 
secrated, what necessity soever happen. 
Are not many things firm 55 being done, 
although in part done otherwise than posi- 
tive rigour and strictness did require? 
Naturé as much as is possible inclineth unto 
validities and preservations. Dissolutions 
and nullities of things done, are not only 
not favoured, but hated when either urged 
without cause, or extended beyond their 
reach. 

If therefore at any time it come to pass, 
that in teaching publicly, or privately in 
delivering this blessed Sacrament of regen- 
eration, some unsanctified hand contrary to 
Christ's supposed ordinance do intrude it- 
self, to execute that whereunto the laws of 
God and his Church have deputed others, 
which of these two opinions seemeth more 
agreeable with equity, ours that disallow 
what is done amiss, yet make not the force 


87 Numb. xvi. 10; Levit. x. 1; 1 Sam. xii. 11; 
2 Sam. vi. 6 ; 2 Chron. xxvi. 16 ; Heb. v. 4. 

889. q. 2. c. “ Lugdunensis.” [Decr. Gratian. 
pars ii. caus. ix. qu. 2. p. 860. ed. Lugd. 1572. 
In which the ordination of an intruding bishop is 
held good, and persons so ordained are declared 
admissible to sacred offices with certain precau- 
tions.] c. “ ex literis.” Decretal. [Gregor.] de Ma- 
trim. contrac. [lib. iv. tit. 16. cap. 2. col. 1400 ; 
where is a similar decision with regard to a mar- 
riage contracted after espousals with another per- | 
son, the espousals being first renounced on both 
sides.] Damas. Burch. [Brocarda Damasi.] Reg. 
109. “ Prohibita fieri si fiant non tenent. In pro- 
‘hibitionibus autem circa res favorabiles contra- 
rium obtinet.” (ap. Tract. Illustr. Jurise. t. xviii. | 
Ρ. 511, Venet. 1584.) 


Lay Baptism no Case for Rebaptization. 


423 


of the word and sacraments, much less 
their nature and very substance to depend 
on the minister’s authority and calling, or 
else theirs®®? which defeat, disannul, and 
annihilate both, in respect of that one only 
personal defect, there being not any law of 
God which saith that if the minister be in- 
competent his word shall be no word, his 
baptism no baptism? He which teacheth 
and is not sent loseth the reward, but yet 
retaineth the name ofa teacher: his usurp- 
ed actions have in him the same nature 
which they have in others, although they 
yield him not the same comfort. And if 
these two cases be peers, the case of doc- 
trine and the case of baptism both alike, 
sith no defect in their vocation that teach 
the truth is able to take away the benefit 
thereof from him which heareth, wherefore 
should the want of a lawful calling in them 
that baptize make baptism to me vain ? 

{14.] They °° grant that the matter and 
the form in sacraments are the only parts 
of substance, and that if these two be re- 
tained, albeit other things besides be used 
which are inconvenient, the sacrament not- 
withstanding is administered but not sin- 
cerely. Why persist they not in this opin- 
ion? When by these fair speeches they 
have put us in hope of agreement, where- 
fore sup they up their words again, interla- 
cing such frivolous interpretations and 
glosses as disgrace their sentence? What 
should move them, having named the mat- 
ter and the form of the sacrament, to give 
us presently warning, that they mean by 
the form of the sacrament the institution, 
which exposition darkeneth whatsoever was 
before plain? For whereas in common 
understanding that form, which added to 
the element doth make a sacrament, and is 
of the outward substance thereof, contain- 
eth only the words of usual application, they 
set it down (lest common dictionaries should 
deceive us) that the form doth signify in 
their language the institution, which insti- 
tution in truth comprehendeth both form and 
matter. Such are their fumbling shifts to 
enclose the minister’s vocation within the 
compass of some essential part of the sa- 
crament. 


89'T. C. lib. i. p. 144. [114.] “ As St. Paul saith, 
“that aman cannot preach which is not sent ; 
“ (Rom. x. 15.) no not although he speak the words 
“ of the Scripture and interpret them: So I can- 
“not see how a man can baptize unless he be sent 
“ to that end, although he pour water and rehearse 
“the words which are to be rehearsed in the min- 
“istry of baptism.” 

90 T. Ὁ. lib. i. p. 165. [131] “ If either the mat- 
“ter of the sacrament, or the form of it, which is 
“ the institution, (which things are only substan- 
“ tial parts,) were wanting, there should then have 
“ been no sacrament at all ministered. But they 
“ being retained and yet other things used which 
*‘ are not convenient, the sacrament is ministered, 
“but not sincerely.” 


424 Baptism, an Act, Moral, 

A thing that can never stand with sound 
and sincere construction. For what if the 
minister be “no circumstance but a subor- 
“ dinate efficient cause” in the work of bap- 
tism*!? What if the minister’s vocation be 
a matter 33 “ of perpetual necessity and not 
“a ceremony variable as times and occa- 
“ sionsrequire?” Whatif his calling be “a 
“ principal part of the institution of Christ ?” 
Doth it therefore follow that the minister’s 
authority is 358. “of the substance of the sa- 
“ crament,” and as incident into the nature 
thereof as the matter and the form itself, 
yea more incident? For whereas in case 
of necessity the greatest among them *4 
professeth the change of the element of 
water lawful, and others which like not 50 
well this opinion could be better content 
that voluntarily the Words of Christ’s in- 
stitution were altered, and men baptized in 
the name of Christ without either mention 
made of the Father or of the Holy Ghost, 
nevertheless in denying that baptism ad- 
ministered by private persons ought to be 
reckoned of as a sacrament they both 
agree. 

[15.] It may therefore please thei both 
to consider that Baptism is an action in part 
moral, in part sotlesiasiivall and in part 
mystical: moral, as being a duty which 
men perform towards God ; ecclesiastical, 
in that it belongeth unto God’s Church as a 
public duty ; finally mystical, if we respect 
what God doth thereby intend to work. 

The greatest moral perfection of baptism 
consisteth in men’s devout obedience to the 
law of God, which law requireth both the 
outward act or thing done, and also that re- 
ligious affection which God doth so much 
regard, that without it whatsoever we do is 


9 Τ'. C. lib. ii. p. 117, [and 138.] 
92'T. C. lib. iii. 127. [* This is a matter of doc- 
this is none of 
“the variable ceremonies, which alter by the di- 
“versity of times, of countries, and of persons.”] 

93 'T. C. lib. [i. 114. and] iii. 135. “ The minis- 
* ter is of the substance of the Sacrament, consid- 
ering that it is a principal part of Christ’s Insti- 
κε tution.” 

94 Beza, Epist. 2. [t. i. 196. ed. 1582.] “ Desit 
* aqua et tamen baptismus alicujus differrl cum 
“ @dificatione non possit nec debeat, ego certe 
“‘quovis alio liquore non minus rite quam aqua 
“ baptizarim.” 'T. C. lib. iii. p. 138. “ Shew me 
“why the breach of the institution in the form 
«“ should make the sacrament unavailable, and not 
“the breach of this part [which concerneth the 
“ minister] ?” T. C. ibid. ““ Howsoever some 
“learned and godly, give some liberty in the 
‘change of the elements of the holy Sacrament, 
« yet I do not see how that can stand.” Idem, p. 
137. “1 would rather judge him baptized which 
‘is baptized into the name of Christ without add- 
“ing the Father and the Holy Ghost when the 
“element of water is added, than when the other 
“words being duly kept, some other liquor is 
** used.” 


Ecclesiastical, Mystical ; [Book V. 
hateful in his sight, who therefore is said 
to respect adverbs more than verbs 5, be- 
cause the end of his law in appointing what 
we shall do is our own perfection, which 
perfection consisteth chiefly in the virtuous 
disposition of the mind, and approveth itself 
to him not by doing but by doing well. 
Wherein appeareth also the difference be- 
tween human and divine laws, the one of 
which two are content with opus opera- 
tum, the other require opus operantis, the 
one do but claim the deed, the other espe- 
cially the mind. So that according to laws 
which principally respect the heart of men, 
works of religion being not religiously per- 
formed, cannot morally be perfect. 

Baptism as an ecclesiastical work is for 
the manner of performance ordered by di- 
vers ecclesiastical laws, providing that as 
the sacrament itself is a gift of no mean 
worth, so the ministry thereof might in all 
circumstances appear to be a function of no 
small regard. 

All that helongeth to the mystical perfec- 
tion of baptism outwardly, 1s the elernent, 
the word, and the serious application of 
both unto him whichreceiveth both ; where- 
unto if we add that secret reference which 
this action hath to life and remission of sins 
by virtue of Christ?’s own compact solemn- 
iy made with his Church, to accomplish ful- 
ly the Sacrament of Baptism, there is not 
any thing more required. 

Now put the question whether baptism 
administered to infants without any spiritual 
calling be unto them both a true sacrament 
and an effectual instrument of grace, or else 
an act of no more account than the ordina- 


95 [Camden (Ann. pars i. p. 368. A. D. 1584,) 
in his summary of Parry’s confession, mentions 
that he was deterred for a while from practising 
on the Queen’s life by the scruples of his spiritual 
advisers. ‘ Creictonus etiam Scotus Jesuita, do- 
“ cendo mala non perpetranda ut inde bonum pro- 
“ veniret, Deum magis Adverbiis, quam Nomini- 
“ bus, delectari, magisque quod bene ac legitime 
“factum, quam quod bonum, ei placere; nec 
“unius exitio multas animas redimendas sine ex- 
“presso Dei mandato.” ‘The paper referred to 
may be found in Holinshed, iii. 1388. It is a let- 
of Creighton’s to Walsingham. “ He, Parry, al- 
“Jeged the utility of the deed for delivering of so 
“many Catholics out of misery, and restitution 
“of the Catholic religion. I answered, that the 
‘Scripture answered thereto, Non sunt facienda 
“mala, ut veniant bona. So that for no good, 
‘‘how great that ever it be, may be wrought an 
« evil, how little that ever it be. He replied, that 
“it was not evil to take away so great evil and 
“induce so great good. I answered, that all 
*‘ good is not to be done, but that only, ‘ quod 
“bene et legitime fieri potest.’ And _ therefore, 
“ἐς dixi Deum magis amare adverbia quam no- 
“mina, Quia in actionibus magis ei placent 
“bene ac legitime, quam bonum. Ita ut nullum 
“bonum liceat facere, nisi bene et legitime fieri 
“possit. Quod in hoe casu fieri non potest.’ " 


Ch. Ixii. 16, 17.]  mystically, not annulled 


ty washings are? The sum of all that can 
be said to defeat such baptism is, that those 
things which have no being can work no- 
thing, and that baptism without the power 
of ordination is as judgment without suffi- 
cient jurisdiction, void, frustrate, and of no 
effect 5. But to this we answer, that the 
fruit of baptism dependeth only upon the 
covenant which God hath made; that God 
by covenant requireth in the elder sort 
Faith and Baptism, in children the Sacra- 
ment of Baptism alone, whereunto he hath 
also given them right by special privilege 
of birth within the bosom of the holy 
Church ; that infants therefore, which have 
received baptism complete as touching the 
mystical perfection thereof, are by virtue of 
his own covenant and promise cleansed 
from all sin, forasmuch as all other laws 
concerning that which in baptism is either 
moral or ecclesiastical do bind the Church 
which giveth baptism, and not the infant 
which receiveth it of the Church. So that 
if any thing be therein amiss, the harm 
which groweth by violation of holy ordinan- 
ces must altogether rest where the bonds 
of such ordinances hold. 

[16.] For that in actions of this nature it 
fareth not as in jurisdictions may somewhat 
τονε by the very opinion which men have 
ofthem. The nullity of that which a judge 
doth by way of authority without authori- 
ty, is known to all men, and agreed upon 
with full consent of the whole world, every 
man receiveth it as a general edict of na- 
ture; whereas the nullity of baptism in re- 
gard of the like defect is only a few men’s 
new, ungrounded, and as yet unapproved 
imagination. Which difference of general- 
ity in men’s persuasions on the one side, 
and their paucity whose conceit leadeth 
them the other way, hath risen from a dif- 
ference easy to observe in the things them- 
selves. The exercise of unauthorized ju- 
risdiction is a grievance unto them that are 
under it, whereas they that without authori- 
ty presume to baptize, offer nothing but that 
which to all men is good and acceptable. 
Sacraments are food, and the ministers 
thereof as parents or as nurses, at whose 
hands when there is necessity but no possi- 
bility of receiving it, if that which they are 
not present to do in right of their office be 
of pity and compassion done by others, 
shall this be thought to turn celestial bread 


96 [T. C. ui. 128. “ It is all one as if he should 
“ say, that if there be no magistrate at hand, or 
“none that will do his duty in executing justice 
“ against a murderer, that then a private man 
“ may take upon him to hang the murderer.” 239. 
* As a private man, killing a murderer, hath him- 
‘* self murdered, and executed no justice, because 
‘he had no calling thereunto ; eyen so those, 
“ which without all calling have taken in hand to 
“baptize, have made a profane washing, and 
“ made no sacrament of the Lord.”] 


by want of Commission. 425 
| into gravel, or the medicine of souls into 
poison 2 Jurisdiction is a yoke which law 
ath imposed on the necks of men in such 
sort that they must endure it for the good 
of others, how contrary soever it be to their 
own particular appetites and inclinations ; 
jurisdiction bridleth men against their wills, 
that which a judge doth prevaileth by vir- 
tue of his very power, and therefore not 
without great reason, except the law have 
given him authority, whatsoever he doth 
| vanisheth. Baptism on the other side be- 
ing a favour which it pleaseth God to be- 
stow, a benefit of soul to us that receive it, 
and a grace which they that deliver are 
but as mere vessels either appointed by oth- 
ers or offered of their own accord to this 
service ; of which two if they be the one it 
is but their own honour, their own offence 
to be the other; can it possibly stand with 
equity and right*’, that the faultiness of 
their presumption in giving baptism should 
be able to prejudice us, who by taking bap- 
tism have no way offended ? 

[17.] I know there are many sentences 
found in the books and writings of the an- 
cient Fathers to prove both ecclesiastical 
and also moral defects in the minister of 
baptism a bar to the heavenly benefit there- 
of. Which sentences we always so under- 
stand, as Augustine understood in a case 
of lke nature the words of Cyprian 8, 
When infants baptized were after their pa- 
rents’ revolt carried by them in arms to the 
stews of idols, those wretched creatures as 
St. Cyprian thought were not only their 
own ruin but their children’s also; ‘ Their 
“children,” whom this their apostasy pro- 
faned, “did lose what Christian baptism had 
“given them being newly born.” “'They 
“lost,” saith St. Augustine, “the grace of 
“baptism, if we consider to what their pa- 
“rents? impiety did tend; although the 
“mercy of God preserved them, and will 
“also in that dreadful day of account give 
“them favourable audience pleading in 


97 «“ Factum alterius alii nocere non debet.” 
Ulp. 1. De Pupillo. sect. “ Si plurium.” [Dig. xxxix. 
1. 5. p. 558.] Item, Alphen. |. “ Paterfamilias.” de 
Hered. Instituend. [Dig. xxvii. v. 44. 402.] 
“ Maleficia teneant auctores suos non alios.” 1. 
“ Sancimus,” 22. C. de Poen. [Cod. Just. ix. 47. 
22. p. 305.) 

8 August. Epist. 23. [al. 98. § 3. t. i. 264. 
Cypr. de Laps. t. i. 125. “ Infantes quoque paren- 
“tum manibus impositi vel attrectati, amiserunt 
* parvuli, quod in primo statim nativitatis exordio 
“ fuerant consecuti.” Aug. ‘ Amiserunt, dixit, 
“quantum attinuit ad illorum scelus, a quibus 
“ amittere coacti sunt. Amiserunt in eorum mente 
“ ae voluntate, qui in illos tantum facinus commi- 
“serunt. Nam siin seipsis amisissent, remansis- 
“sent utique divina sententia sine ulla dubitatione 
“damnandi. Quod si sanctus Cyprianus arbitra- 
“retur, non eorum defensionem continuo subjice- 
“ret, dicens, Nonne illi, cum judicii dies venerit, 
“ dicent, Nos nihil fecimus 7 


426 


“their own behalf, ‘The harm of other 
“men’s perfidiousness it lay not in us to 
“avoid” After the same manner what- 
soever we read written if it sound to the 
prejudice of baptism through any either 
moral or ecclesiastical defect therein, we 
construe it, as equity and reason teacheth, 
with restraint to the offender only, which 
doth, as far as concerneth himself and them 
which wittingly concur with him, make the 
sacrament of God fruitless. 

[1S.] St. Augustine’s doubtfulness 53, 
whether baptism by a layman may stand 
or ought to be readministered, should not 
be mentioned by them which presume to 
define peremptorily of that wherein he was 
content to profess himself unresolved. ΑἹ- 
beit in very truth his opinion is plain enough, 
but the manner of delivering his judgment 
being modest, they make of a virtue an im- 


becility, and impute his calmness of speech | 


to an irresolution of mind. His disputation 
in that place is against Parmenian, which 
held, that a Bishop or a Priest if they fall 
intoanyheresy do thereby lose the power 
which they had before to baptize, and that 
therefore baptism by heretics is merely 
void. Wor answer whereof he first denieth 
that heresy can more deprive men of pow- 
er to baptize others than it is of force to 
take from them their own baptism!; and 
in the second place he farther addeth that 
if heretics did lose the power which before 
was given them by ordination, and did 
therefore unlawfully usurp as often as they 
took upon them to give the Sacrament of 
Baptism, it followeth not that baptism by 
them administered without authority is no 
baptism. For then what should we think 
of baptism by laymen to whom authority 
was never given?? “J doubt,” saith St. 


99'T. C. lib. ii. p. 136. “ Augustine standeth in 
“ doubt whether baptism by a layman be available 
“orno. (Cont. Lit. Parm. lib. ii. c. 13.)” [t. ix. 
44.] ‘Where by all likelihood he was out of 
* doubt, that that which was ministered by a wo- 
“‘ man, whose unaptness herein is double to that 
“of a layman, was of no effect.” 

1{« Nulla ostenditur causa cur ille qui ipsum 
“ baptismum amittere non potest, jus dandi potest 
“6 amittere. Utrumque enim sacramentum est ; 
“ et quadam consecratione utrumque homini datur, 
“jllud cum baptizatur, istud cum ordinatur : ide- 
“oque in Catholica utrumque non licet iterari. 
“ Nam si quando ex ipsa parte venientes etiam 
‘‘prepositi pro bono pacis correcto schismatis 
“ errore suscepti sunt, ... non ejs in populo manus 
“jmponitur, ne non homini sed ipsi sacramento 
“ fiat injuria.”’] 

2(* Quanquam etsi laicus pereunti dederit ne- 
“cessitate compulsus, quod cum ipse acciperet, 
“ quomodo dandum esset addidicit, nescio an pie 
* quisquam dixerit esse repetendum. Nulla enim 
“ cogente necessitate si fiat, alieni muneris usur- 
“ patio est : si autem necessitas urgeat, aut nul- 
“lum aut veniale delictum est. Sed et si nulla 
“ necessitate usurpetur, et a quolibet cuilibet detur, 


St. Augustine's Judgment on Lay Baptism. 


[Book V. 


Augustine, ‘‘ whether any man which car- 
“rieth a virtuous and godly mind will af- 
“firm that the baptism which laymen do in 
“case of necessity administer should be 
“iterated. For to do it unnecessarily is to 
“execute another man’s office; necessity 
“urging, to do it is then either no fault at 
sree? pee less so grievous a crime that 
it should deserve to be termined by the name 
of sacrilege 3) “or if any, a very pardona- 
“ble fault. But suppose it even of very 
“purpose usurped and given unto any man 
by every man that listeth, yet that which 
“is given cannot possibly be denied to have 
“been given, how truly soever we may say it 
“hath not been given lawfully. Unlawful 
“usurpation a penitent affection must re- 
“dress. If not, the thing that was given 
“shall remain to the hurt and detriment of 
“him which unlawfully either administer- 
“ed or received the same, yet so, that in 
“this respect it ought not to be reputed as 
“if it had not at all been given.” Where- 
by we may plainly perceive that St. Augus- 
tine was not himself uncertain what to 
think, but doubtful whether any well-mind- 
ed man in the whole world could think oth- 
erwise than he did. 

[19.] Their argument taken from a sto- 
len seal? may return to the place out of 
which they had it, for it helpeth their cause 
nothing. That which men give or grant to 
others must appear to have proceeded of 
their own accord. This being manifest, 
their gifts and grants are thereby made ef- 
fectual both to bar themselves from revo- 
cation, and to assecure the right they have 


“ quod datum fuerit non dici potest non datum, 
“ quamvis recte dici possit illicite datum.  Iilici- 
“tam autem usurpationem corrigit reminiscentis 
“et peenitentis affectus. Quod si non correxerit, 
“ manebit ad peenam usurpatoris quod datum est, 
“vel ejus qui illicite dedit, vel ejus qui illicite ac- 
“cepit: non tamen pro non dato habebitur.” 
Cartwright does not seem to have been aware of 
the force of the common idiom “ nescio an :” other- 
wise he could hardly have missed the true con- 
struction ; ‘* Augustine standeth in doubt, wheth- 
“era man could rightly as a Christian say that 
“lay baptism is invalid in case of necessity.” 

3'T. C. lib. iii. p. 116. ‘ The sacrilege of private 
“persons, women especially, in administering the 
“holy sacrament of baptism.” ; 

4'T. C. lib. iii. p. 139. “ As by the seal which 
“the prince hath set apart to seal his grants with, 
“‘ when it is stolen and set to by him that hath no 
“authority, there groweth no assurance to the 
“party that hath it: So if it were possible to be 
“the seal of God which a woman should set to, yet 
“for that she hath stolen it and put it to not only 
“ without but contrary to the commandment of 
“ God, I see not how any can take any assurance 
“ by reason thereof.” [This image was also, as it 
may seem, borrowed from St. Augutine, ibid. p. 
45. ‘ Neque unquam per devotum militern, quod 
“a privatis usurpatum est signum regale violabi- 
“ tur,” &c. 


Ch. Ixii. 20.] 


given. Wherein for further prevention of 
mischiefs that otherwise might grow by the 
malice, treachery, and fraud of men, it is 
both equal and meet that the strength of 
men’s deeds and the instruments which de- 
clare the same should strictly depend upon 
divers solemnities, whereof there cannot be 
the like reason in things that pass between 
God and us, because sith we need not doubt 
lest the treasures of his heavenly grace 
should without his consent be passed by 
forged conveyances, nor lest he should de- 
ny at any time his own acts, and seek to 
revoke what hath been consented unto be- 
fore, as there is no such fear of danger 
through deceit and falsehood in this case, 
so neither hath the circumstance of men’s 
persons that weight in baptism which for 
good and just considerations in the custody 
of seals of office it ought to have. ‘The 
grace of baptism cometh by donation from 
God alone. That God hath committed the 
ministry of baptism unto special men, it is 
for order’s sake in his Church, and not to 
the end that their authority might give 
being, or add force to the sacrament itself. 
That infants have right to the sacrament 
of baptism we all acknowledge. Charge 
them we cannot as guileful and wrongtul 
possessors of that whereunto they have 
right by the manifest will of the donor, and 
are not parties unto any defect or disorder 
in the manner of receiving the same. And 
if any such disorder be, we have sufficient- 
ly before declared that “delictam cum cap- 
“ite semper ambulat,” men’s own faults 
are their own harms. 

[20.] Wherefore to countervail this and 
the like mischosen resemblances with that 
which more truly and plainly agreeth, the 
ordinance of Ged concerning their vocation 
that minister baptism wherein the mystery 
of our regeneration is wrought, hath there- 
unto the same analogy which laws of wed- 
lock have to our first nativity and birth. So 
that if nature do effect procreation notwith- 
standing the wicked violation and breach 
even of nature’s law made that the entrance 
of all mankind into this present world might 
be without blemish, may we not justly pre- 
sume that grace doth accomplish the other, 
although there be faultiness in them that 
transgress the order which our Lord Jesus 
Christ hath established in his Church ? 

[21.] Some light may be borrowed from 
circumcision for explication what is true in 
this question of baptism. Seeing then that 
even they which condemn Sephora the 
wife of Moses for taking upon her to cir- 
cumcise her son®, a thing necessary at that 


5 Exod. iv. 24. T.C. lib. i. p. 144. [113.] “I 
“say that the unlawfulness of that fact doth ap- 
“pear sufficiently, in that she did it before her 
“husband Moses, which was a prophet of the 
* Lord, to whom that office of circumcision did 


Lay Baptism analogous to illegitimate Birth. 


427 


time for her to do, and as I think very hard 
to reprove in her, considering how Moses, 
because himself had not done it sooner, was 
therefore stricken by the hand of God, neith- 
er could in that extremity perform the of- 
fice ; whereupon, for the stay of God’s in- 
dignation, there was no choice, but the ac- 
tion must needs fall into her hands; whose 
fact therein whether we interpret as some 
have done, that being a Midianite, and as 
yet not so thoroughly acquainted with the 
exercise of Jewish rites, it much discontent- 
ed her, to see herself through her husband’s 
oversight, in a matter of his own religion, 
brought unto these perplexities and straits, 
that either she must now endure him per- 
ishing before her eyes, or else wound the 
flesh of her own child, which she could not 
do but with some indignation shewed, in 
that she fumingly both threw down the 
foreskin at his feet, and upbraided him with 
the cruelty of his religion: or if we better 
like to follow their more judicious exposition 
which are not inclinable to think that Moses 
was matched like Socrates, nor that circum- 
cision could now in Eleazar be strange unto 
her, having had Gersom her elder son be- 
fore circumcised, nor that any occasion of 
choler could rise from a spectacle of such 
misery as doth® naturally move compas- 
sion and not wrath, nor that Sephora was 
so impious as in, the visible presence of 


“‘appertain. Besides that she did cut off the 
“foreskin of the infant not of mind to obey 
“the commandment of God, or for the salvation 
“of the child, but in a choler only, to the end that 
“her husband might be eased and have release : 
“ which mind appeareth in her both by her words, 
“and by casting away in anger the foreskin which 
“she had cut off. And if it be said that the 
* event declared that the act pleased God, because 
“that Moses forthwith waxed better, and was re- 
“‘covered of his sickness, I have shewed before 
“that if we measure things by the event, we shall 
‘oftentimes justify the wicked, and take the 
“ righteousness of the righteous from them.” [Ap. 
Whitg. Def. 517: who answers, “ Moses at this 
“time was extremely sick, and therefore could not 
“ execute that office himself. And in the Geneva 
τ Bible there is this note, that ‘it was extraordina- 
‘*ry, for Moses was sore sick, and God even then 
“ required it” Sephora therefore did circumcise in 
“a point of extremity, and not wilfully or of pur- 
“pose ; and that circumcision was a true cireum- 
“cision, though it were not done ordinarily ; even 
“6 50. baptism is true baptism, though it be some- 
“ times ministered by such as be not ordinary min- 
“isters.’ ΠΟ. rejoins, il. 126: “ That the Lord 
“ required circumcision, if there were no ordinary 
“minister for it doth not appear. For as it was 
“an order of God that the male child should be 
“circumcised the eighth day, so was it also his 
“order that he should be circumcised by a minis- 
“ter.” In this he contradicts his master, Calvin, 
from whom most of his other arguments are de- 
rived. Inst. iv. 15, 22.] 

8. τὸ Mala passis non irascimur sed compatimur.” 
Boet. de Consol. 


428 


nance and law of God, nor that the words 
of the history itself can enforce any such af- 
fection, but do only declare how after the 
act performed she touched the feet of Mo- 
ses saying’, “ Sponsus tu mihi es sangui- 
“num,” “Thou art unto me an husband of 
“blood,” which might be very well the one 
done and the other spoken even out of the 
flowing abundance of commiseration and 
love, to signify with hands laid under his 
feet that her tender affection towards him 
had caused her thus to forget womanhood, 
to lay all motherly affection aside, and to 
redeem her husband out of the hands of 
death with effusion of blood; the sequel 
thereof, take it which way you will, is a 
plain argument, that God was satisfied with 
that she did, as may appear by his own 
testimony declaring how there followed in 
the person of Moses present release of his 
grievous punishment upon her speedy dis- 
charge of that duty which by him neglect- 
ed had offended God, even as after execu- 
tion of justice by the hands of Phineas ® the 
plague was immediately taken away, which 
former impunity of sin had caused; in 
which so manifest and plain cases not to 
make that a reason of the event which God 
himself hath set down as a reason, were 
falsely to accuse whom he doth justify, and 
without ,any cause to traduce what we 
should allow; yet seeing they which will 


7 Where the usual translation hath, Exod. iv. 
25; “She cut away the foreskin of her son and 
“ cast it at his feet, and said, Thou art indeed a 
“ bloody husband unto me. So he departed from 
“him. Then she said, O bloody husband, because 
“of the circumcision :” the words as they lie in 
the original are rather to be thus interpreted, 
“« And she cut off the foreskin of her son. Which 
‘being done she touched his feet (the feet of Mo- 
“ ses) and said,‘ Thou art to me an husband of 
“ blood,’ (in the plural number, thereby signifying 
“ effusion of blood). And the Lord withdrew from 
“him at the very time when she said, ‘ A husband 
“ of blood,’ in regard of circumcision.” [See the 
Targum of Onkelos in loco: which instead of 
“ cast it at his feet” has Ὑπυ p> na obtulit coram 
“eo.” And her words are rendered, “ propter 
“ sanguinem circumcisionis hujus detur” [datur?] 
“nobis sponsus meus.” And afterwards, ‘ Nisi 
“ propter sanguinem circumcisionis hujus, condem- 
“natus erat ad mortem sponsus meus.” ΤῸ this 
“construction Mede (i. 53.) objects that jnn 
“ sponsus” could hardly be applied so long after 
marriage: which is answered by a remark of 'Tir- 
inus in Pol. Synops. that it may mean, “ ‘ego te 
τε morti destinatum redemi sanguine filii, atque ita 
‘jam secundo te mihi sponsum coemo: nam nup- 
“tie solebant olim coemptione fierl, tum apud 
“ Hebreos, tum apud Romanos.” Compare Po- 
cocke, ad Port. Mos. Not. Miscell. p. 51: who 
seems to think the place best illustrated by the 
double meaning of the root jnn in Arabic: viz. 


Zipporah justified in circwmcising her Child. " 


to circumcise in that necessity, are not able 
to deny but circumcision being in that very 
manner performed was to the innocent child 
which received it true circumcision, why 
should that defect whereby circumcision 
was so little weakened be to baptism a dead- 
ly wound ? 

[22.] These premises therefore remain- 
ing as hitherto they have been laid, be- 
cause the commandment of our Saviour 
Christ, which committeth jointly to public 
ministers both doctrine aA baptism? doth 
no more by linking them together import 
that the nature of the sacrament dependeth 
on the minister’s authority and power to 
preach the word than the force and virtue of 
the word doth on license to give the sacra- 
ment; and considering that the work of ex- 
ternal ministry in baptism is enly a preemi- 
nence of honour, which they that take to 
themselves and are not thereunto called as 
Aaron was, do but themselves in their own 
persons by means of such usurpation incur 
the just blame of disobedience to the law 
of God; farther also inasmuch as it stand- 
eth with no reason that errors grounded on 
a wrong interpretation of other men’s deeds 
should make frustrate whatsoever is mis- 
conceived, and that baptism by women 
should cease to be baptism as oft as an 
man will thereby gather that children whic 
die unbaptized are damned, which opinion 
if the act of baptism administered in such 
manner did enforce, it might be sufficient 
cause of disliking the same, but none of de- 
feating 6r making it altogether void; last 
of all whereas general and full consent of 
the godly learned in all ages doth make for 
validity of baptism, yea albeit administered 
in private and even by women, which kind 
of baptism in case of necessity divers re- 
formed churches do both allow and defend, 
some others which do not defend tolerate, 


9T. Ὁ. lib. iii. p. 142. “ Seeing they only are bid- 
“den in the Scripture to administer the sacra- 
“ments which are bidden to preach the word, and 
“that the public ministers have only this charge 
“of the word ; and seeing that the administration 
“of both these are so linked together that the de- 
‘nial of license to do one is a denial to do the 
“ other, as of the contrary part license to one is li- 
“ cense to the other; considering also that to mm- 
‘ister the sacraments is an honor in the church 
“which none can take unto him but he which is 
“called unto it as was Aaron: and further foras- 
“much as the baptizing by private persons and by 
“ women especially confirmeth the dangerous er- 
“ror of the condemnation of young children which 
“ die without baptism ; last of all seeing we have 
“the consent of the godly learned of all times 
“against the baptism by women, and of the re- 
“formed churches now against the baptism by 
“ private men; we conclude that the administra- 


“1. Affinitatem contrahere,” and 2. ‘ Circumci- | “ tion of this sacrament by private persons and 68- 


“ς dere.”’] 
8 Psalm evi. 30. 


“ pecially by women is merely both unlawful and 


“ void.” 
] 


[Βοοκ V. | 


God’s deserved anger to storm at the ordi- | have it a breach of the law of God for her — 


Ch. Ixiii. 1—3.] 


few in comparison and they without any 
just cause do utterly disannul and annihi- 
ite: surely howsoever through defects on 
either side the sacrament may be without 
fruit, as well in some cases to him which 
receiveth as to him which giveth it, yet no 
disability of either part can so far make it 


frustrate and without effect as to deprive it) 


of the very nature of true baptism, having 
all things else which the ordinance of Christ 
requireth. Whereupon we may conse- 
quently infer that the administration of this 
sacrament by private persons, be it lawful 
or unlawful, appeareth not as yet to be 
merely void. 
LXIUI. All that are of the race of Christ, 
the Scripture nameth them “children of 
“the promise!” which God 
-hath made. The promise of 
eternal life is the seed of the 
Churchof God. And because 
there is no attainment of life 
but through the only begotten 
Son of God, nor by him otherwise than be- 
ing such as the Creed apostolic describeth, 
it followeth that the articles thereof are prin- 
ciples necessary for all men to subscribe 
unto whom by baptism the Church receiveth 
mto Christ’s school. 

All points of Christian doctrine are either 
demonstrable conclusions or demonstrative 
principles. Conclusions have strong and 
invincible proofs as well in the school of 
Jesus Christ as elsewhere. And principles 
be grounds which require no proof in any 
kind of science, because it sufficeth if either 
their certainty be evident in itself, or evi- 
dent by the light of some higher knowledge, 
and in itself such as no man’s knowledge is 
ever able to overthrow. Now the principles 
whereupon we do build our souls have their 
evidence where they had their original, and 
as received from thence we adore them, we 
hold them in reverent admiration, we neith- 
er argue nor dispute about them, we give 
unto them that assent which the oracles of 
God require. 

We are not therefore ashamed of the 
Gospel of our Lord Jesus Christ because 
miscreants in scorn have upbraided us, that 
the highest point of our wisdom is believe 1". 
That which is true and neither can be dis- 
cerned by sense, nor concluded by mere 
natural principles, must have principles of 
revealed truth whereupon to build itself, 
and an habit of faith in us wherewith prin- 
ciples of that kind are apprehended. The 
mysteries of our religion are above the 
reach of our understanding 125, above dis- 


10 [Galat. iv. 28.] 

11 Apostate maledictum, οὐδὲν ὑπὲρ τὸ πίστευσον 
τῆς ὑμετέρας ἐστὶ σοφίας. Naz. Orat. i. contr. Julian. 
[§. 97. t. i. 97 B.] 

12 '"Ὑπὲρῤ νοῦν, ὑπὲρ λόγον, ὑπὲρ κατάληψιν κτιστῆς 

σεως τὰ ἡμέτερα. Just. Mart. Expos. Fid. [p. 388. 

aris, 1615.] 


Interrogatories 
in baptisin 
touching faith, 
and the pur- * 
pose ofa Chris- 
tian life. 


Interrogatories in Baptism touching Faith. 


429 


course of man’s reason, above all that any 
creature can comprehend. Therefore the 
first thing required of him which standeth 
for admission into Christ’s family is belief. 
Which belief consisteth not so much in 
knowledge as in acknowledgment of all 
things that heavenly wisdom revealeth ; the 
affection of faith is above her reach, her 
love to Godward above the comprehension 
which she hath of God. 

And because only for believers all things 
may be done, he which is goodness itself 
loveth them above all. Deserve we then 
the love of God, because we believe in the 
Son of God? What more opposite than 
faith and pride? When God had created 
all things, he looked upon them and loved 
them, because they were all as himself had 
made them. So the true reason wherefore 
Christ doth love believers is because their 
belief is the gift of God, a gift than which 
flesh and blood in this world cannot possi- 
bly receive a greater’. And as to love 
them of whom we receive good things is 
duty, because they satisfy our desires in 
that which else we should want; so to love 
them on whom we bestow is nature, be- 
cause in them we behold the effects of our 
own virtue. 

Seeing therefore no religion enjoyeth sa- 
craments the signs of God’s love, unless it 
have also that faith whereupon the sacra- 
ments are built; could there be any thing 
more convenient than that our first admit- 
tance to the actual receipt of his grace in 
the Sacrament of baptism should be conse- 
crated with profession of belief 15, which is 
to the kingdom of God as a key, the want 
whereof excludeth infidels both from that 
and from all other saving grace. 

ΤΕ find by experience that although 
faith be an intellectual habit of the mind, 
and have her seat in the understanding, yet 
an evil moral disposition obstinately wed- 
ded to the love of darkness dampeth the 
very light of heavenly illumination, and 
permitteth not the mind to see what doth 
shine before it. Men are “lovers of plea- 
“ sure more than lovers of God 15.) Their 
assent to his saving truth is many times 
withheld from it, not that the truth is too 
weak to persuade, but because the stream 
of corrupt affection carrieth them a clean 
contrary way. That the mind therefore 
may abide in the light of faith, there must 
abide in the will as constant a resolution to 
have no fellowship at all with the vanities 
and works of darkness. 

[3.] “Two covenants there are which 
Christian men,” saith Isidore, “ do make in 


13 Matt. xvi. 17; Johni. 12, 13. 

14 ἐς Spiritus Sanctus habitator ejus templi non 
τὸ efficitur quod antistitem non habet veram fidem.” 
Hieron. adv. Lucif. ο. 4. 

15 (2 Tim. 1]. 4.] 


430 


“baptism, the one concerning relinquish- 
“ment of Satan, the other touching obedi- 
“ence to the faith of Christ 15." In like 
sort St. Ambrose, “ He which is baptized 
“ forsaketh the intellectual Pharaoh, the 
“ Prince of this world, saying, Abrenuncio, 
“ Thee O Satan and thy angels, thy works 
“and thy mandates I forsake utterly '7.” 
Tertullian having speech of wicked spirits, 
“ These,” saith he, “ are the angels which 
“wein baptism renounce!®.” The decla- 
ration of Justin the Martyr concerning bap- 
tism 135 sheweth, how such as the Church in 
those days did baptize made profession of 


Interrogatories to Infants: Objections to them. 


Christian belief, and undertook to live ac-! 


cordingly. Neither do I think it a matter 
easy for any man to prove, that ever bap- 
tism did use to be administered without in- 
terrogatories of these two kinds. Where- 
unto St. Peter (as it may be thought) allu- 
ding, hath said?°, that the baptism “ which 
“ saveth” us is not (as iegal purifications 
were) a cleansing of the flesh from outward 
impurity, but ἐπερώτημα, “an interrogative 
“ trial of a good conscience towards God.” 

LXIV. Now the fault which they find 


| 


with us concerning interrogatories is, our! 


Interrogatories 
proposed unto 
infants in bap- 
tism, and an- 
swered as in 
their names by 
godfathers. 


infants which cannot answer 
them, and the answering of 
them by others as in their 
names. 

The Anabaptist hath many 
pretences to scorn at the baptism of chil- 
dren, first because the Scriptures he saith 
do no where give commandment to baptize 
infants ; secondly, for thatas there isno com- 
mandment so neither any manifest example 
shewing it to have been done either by 
Christ or his Apostles; third!y, inasmuch 
as the word preached and the sacraments 
must go together, they which are not capa- 
ble of the one are no fit receivers of the 


16 1514. de Offic. Eccles. lib. il. cap. 24. [p. 612. 
ed. Du Breul. ‘ Due sunt pactiones credentium. 
“Prima pactio est, qua renunciatur diabolo et 
“pompis ejus, et universe conversationi illius. 
« Secunda pactio est, qua se in Patrem et Filium 
‘© et Sp. Sanctum credere fatetur.”] 

17 Ambros. Hexam. lib. i. cap. 4. [“ Derelinquit 
“enim et deserit, qui abluitur, intelligibilem illum 
« Pharao principem istius mundi, dicens, Abrenun- 
“cio tib:, diabole, et angelis tuis, et operibus tuis, 
«et imperiis tuis.”’] 

18 Tertull. de Spectac. [c. 4. ““ Cum aquam in- 
“ gressi Christianam fidem in legis sue verba pro- 
“ fitemur, renunciasse nos diabolo, et pompe, et 
“angelis ejus, ore nostro contestamur.”’} 

19 "Ὅσυι ἂν πεισθῶσι Kai πιστεύωσιν ἀληθῆ ταῦτα τὰ 
ὑφ᾽ ἡμῶν διδασκόμενα καὶ λεγόμενα εἶναι, καὶ βιοῦν οὕ- 
τως δύνασθαι ὑπισχνῶνται, εὔχεσθαί τε καὶ αἰτεῖν νησ- 
τεύοντες παρὰ τοῦ Θεοῦ τῶν προημαρτημένων ἄφεσιν 
διδάσκονται, ἔπειτα ἄγονται ὑφ' ἡμῶν ἔνθα ὕδωρ ἐστι, 
καὶ τρόπον ἀναγεννήσεως ὃν καὶ ἡμεῖς αὐτοὶ ἀνεγεννή- 
θημεν ἀναγεννῶνται. Justin. Apol. [1. p. 93. ed. 
1615. In later editions it is the first Apology.] 

30} Pei. iii. 21. 


. . | 
moving of these questions unto 


[Boox V 


other; last of all sith the order of baptism 
continued from the first beginning hath it 
in those things which are unfit to be appli- 
ed unto sucking chiidren, it followeth in 
their conceit that the baptism of such is no 
baptism but plain mockery. 

They with whom we contend are no ene- 
mies to the baptism of infants ; itis not their 
desire that the Church should hazard so 
many souls by letting them run on till they 
come to ripeness of understanding, that so 
they may be converted and then baptized 
as infidels heretofore have been; they bear 
not towards God so unthankful minds as 
not to acknowledge it even amongst the 
greatest of his endless mercies, that by 
making us his own possession so soon, many 
advantages which Satan otherwise might 
take are prevented, and (which shou!d be 
esteemed a part of no small happiness) the 
first thing whereof we have occasion to take 
notice is, how much hath been done already 
τὸ our great good, though altogether with- 
out our knowledge ; the baptism of infants 
they esteem as an ordinance which Christ 
hath instituted even in special love and fa- 
vour to his own people; they deny not the 
practice thereof accordingly to have been 
kept as derived from the hands and contin- 
ued from the days of the Apostles them- 
selves unto this present. Only it pleaseth 
them not that to infants there should be in- 
terrogatories proposed in baptism?!. This 
they condemn as foolish, toyish, and profane 
mockery. 

[2.] But are they able to shew that ever 
the Church of Christ had any public form 
of baptism without interrogatories ; or that 
the Church did ever use at the solemn bap- 
tism of infants to omit those questions as 
needless in this case? Boniface a bishop in 
St. Augustine’s time knowing that the 
Church did universally use this custom of 
baptizing infants with interrogatories, was 


21«“"They profane holy baptism in toying foolish- 
“Jy, for that they ask questions of an infant which 
“cannot answer, and speak unto them as was 
“ wont to be spoken unto men, and unto such as 
“being converted answered for themselves and 
“‘ were baptized. Which is but a mockery of God, 
“ and therefore against the holy Scriptures. Gal. 
“γι. 7. Admonition to the Parliament. [ap. 
Whitg. Def. 610.] The same defended in T. ἢ 
lib. i. p. 168. [134. And by Beza in his twelfth 
Epistle, Strype, Grind. 512. “ Puerorum baptizan- 
«ὁ dorum interrogationem non dubitamus ex 60 in- 
“ vasisse Ecclesiam, quod episcoporum negligentia 
“ἐ retenta sit eadem in baptismo infantium formula, 
“ que initio in adultis catechumenis observabatur : 
“14 quod etiam ex aliis multis que in baptismo 
“papistico adhue vigent perspicere licet. Itaque 
“sicut chrisma et exorcismus, quantum vis vetus- 
“ta, optimo jure abolita sunt, cuperemus quoque 
‘*istam non modo, supervacuam sed etiam ineptam 
‘‘interrogationera omitti, quantumvis illam in 
“epistola quadam Augustinus ipse aliqua inter- 
“ pretatione tueatur” Tract. Theol. iii. 220.] 


Ch. ᾿χίν. 2.] 


desirous to learn from St. Augustine the 
true cause and reason thereof? “If,” 
saith he, “I should set before thee.a young 
“infant, and should ask of thee whether 
that infant when he cometh unto riper age 
“ will be honest and just or no, thou wouldst 
“answer (I know) that to tell in these 
«things what shall come to pass is not in the 
“power of a mortal man. If I should ask 
“ what good or evil such an infant thinketh, 
“thine answer hereunto must needs be 
again with the like uncertainty. If thou 
“neither canst promise for the time to come 
“nor for the present pronounce any thing 
“in this case, how is it that when such are 
“brought unto baptism, their parents there 
© undertake what the child shall afterwards 
“do, yea they are not doubtful to say it 
“doth that which is impossible to be done 
“by infants ? at the least there is no man 
“precisely able to affirm it done. Vouch- 
“safe me hereunto some short answer, such 
“as not only may press me with the bare 
“authority of custom but also instruct me 
“in the cause thereof.” 

Touching which difficulty, whether it 
may truly be said for infants at the time of 
their baptism that they do believe, the ef- 
fect of St. Augustine’s answer is yea, but 
with this distinction 33, a present actual 


2 Aug. Epist. xxiii. [4]. 98. δ. 7. t. ii. 266. F. 
“Si constituam ante te parvulum, et interrogem, 
‘utrum quum creverit futurus sit castus, vel fur 
“non sit futurus; sine dubio respondebis, Nescio. 
“ ἘΠ utrum in eadem parvula etate constitutus co- 
“ gitet aliquid boni vel mali; dices, Nescio. Si 
‘jitaque de moribus ejus futuris nihil audes certi 
“ἐ promittere, et de presenti cogitatione ; quid 
‘est illud quod quando ad baptismum offeruntur, 
“ pro eis parentes tanquam fidedictores respondent, 
“et dicunt illos facere quod illa etas cogitare non 
“ἐ potest, aut si potest, occultum@st ?...Ad istas er- 
“go questiones peto breviter respondere digneris, 
“ita ut non mihi de consuetudine prescribas, sed 
“ rationem reddas.”’] 

38 ἐς Sicut credere respondetur, ita etiam fidelis 
“-yocatur ; non rem ipsa mente annuendo, sed ip- 
sius rei sacramentum percipiendo.” Aug. [Ep. 
23. al. 98. δ. 10. t. ii. 268. D. ‘ Szepe ita loquimur, 
“ut Pascha propinquante dicamus, crastinam vel 
“perindinam Domini passionem, cum ille ante 
* tam multos annos passus sit...... Ipso die Domin- 
“ico dicimus, Hodie Dominus resurrexit, cum ex 
“quo resurrexit tot anni transierint. Cur nemo 
‘tam ineptus est ut nos ita loquentes arguat esse 
“ mentitos, nisi quia istos dies secundum illoruam 
* quibus hee gesta sunt similitudinem nominamus, 
“ut dicatur ipse dies qui non est ipse, sed revolu- 
“tione temporis similis ejus ; et dicatur illo die 
“fieri, propter sacramenti celebrationem, quod non 
‘illo die sed jam olim factum est? Nonne semel 
“jmmolatus est Christus in seipso? et tamen in 
“ sacramento non solum per omnes Pasche sollen- 
“‘nitates sed omni die populis immolatur, nec 
* utique mentitur, qui interrogatus eum respondet 
* immolari......Sicut ergo secundum quendam mo- 
“ dum sacramentum corporis Christi corpus Chris- 
“ti est, sacramentum sanguinis Christi sanguis 


St. Austin’s Judgment, how Infants are said to believe. 


431 


habit of faith there is not in them, there is 
delivered unto them that sacrament, a part 
of the due celebration whereof consisteth in 
answering to the articles of faith, because 
the habit of faith which afterwards doth 
come with years, is buta farther building 
up of the same edifice, the first foundation 
whereof was laid by the sacrament of bap- 
tism. For that which there we professed 
without any understanding, when we after- 
wards come to acknowledge, do we any 
thing else but only bring unto ripeness the 
very seed that was sown before ? We are 
then believers because then we begin to be 
that which process of time doth make per- 
fect. And till we come to actual belief, the 
very sacrament of faith is a shield-as strong 
as after this the faith of the sacrament 
against all contrary infernal powers. 
Which whosoever doth think impossible, is 
undoubtedly farther off from Christian be- 
lief though he be baptized than are these 
innocents, which at their baptism albeit 
they have no conceit or cogitation of faith, 
are notwithstanding pure and free from all 
opposite cogitations, whereas the other is 
not free. If therefore without any fear or 
scruple we may account them and term 


« Christi est, ita sacramentum fidei fides est. Ni- 
“hil est autem aliud credere, quam fidem habere. 
«Ac per hoc cum respondetur parvulus credere, 
‘qui fidei nondum habet affectum, respondetur 
** fidem habere propter fidel sacramentum et con- 
‘< yertere se ad Deum propter conyersionis sacra- 
«mentum, quia et ipsa responsio ad celebrationem 
‘“‘pertinet sacramenti. Sicut de ipso baptismo 
“ Apostolus, consepulti, inquit, sumus Christo per 
“baptismum in mortem. Non ait, sepulturum 
“ significavimus ; sed prorsus ait, consepulti sumus. 
“Sacramentum ergo tante rei nonnisi ejusdem 
“ rei vocabulo noncupavit. 

“Ttaque parvulum, etsi nondum fides illa que 
‘in credentium voluntate consistit, jam tandem 
“ipsius fidei sacramentum fidelem facit. Nam 
“sicut credere respondetur, ita” &c. (ut supr.) 
“ Cum autem homo sapere ceeperit ; non illud sa- 
“ cramentum repetet, sed intelliget, ejusque veritati 
“consona etiam voluntate coaptabitur. Hoc 
“quamdiu non potest, valebit sacramentum ad 
“‘ejus tutelam adversus contrarias potestates ; et 
“tantum valebit, ut si ante rationis usum ex hac 
“ vita emigraverit, per ipsum sacramentum, com- 
“mendante Ecclesie caritate, ab illa condemna- 
“tione, que per unum hominem intravit in mun- 
“ dum, Christiano adjutorio liberetur. Hoc qui non 
“ credit, et fieri non posse arbitratur, profecto infi- 
 delis est, etsi habeat fidei sacramentum ; longe- 
‘que melior est illa parvulus, qui etiamsi fidem 
“nondum habeat in cogitatione, non ei tamen obi- 
“cem contrarie cogitationis opponit, unde sacra- 
‘“« mentum ejus salubriter percipit. 

* Respondi, sicut existimo, questionibus tuis, 
“quantum adtinet ad minus capaces et ad conten- 
“ tiosos, non satis ; quantum autem ad pacatos et 
“ ad intelligentes plus forte quam sat est. Nee ti- 
“bi ad excusationem meam objeci firmissimam 
“consuetudinem, sed saluberrime consuetudinis 
 reddidi quam potui rationem.’’] 


492 


How Children brought to Baptism may be termed Elect. 


[Boox V. 


them believers only for their outward pro- | against the Church for presuming as it doth 


fession’s sake, which inwardly are far- 
ther from faith than infants, why not in- 
fanis much more at the time of their solemn 
iuitiation by baptism the sacrament of 
faith, whereunto they not only conceive 
nothing opposite, but have also that grace 74 
given them which is the first and most effect- 
ual cause out of which our belief groweth ? 
In sum, the whole Church is a multitude 
of believers, all honoured with that title, 
even hypocrites for their profession’s sake 
as well as saints because of their inward 
sincere persuasion, and infants as being in 
the first degree of their ghostly motion to- 
wards the actual habit of faith ; the first 
sort are faithful in the eye of the world, the 
second faithful in the sight of God; the 
last in the ready direct way to become both 
if all things after be suitable to these their 
present beginnings*®. “ This,” saith St. 
Augustine, “would not haply content such 
“persons as are uncapable or unquiet, but 
“to them which having knowledge are not 
“troublesome it may suffice. Wherein I 
“have not for ease of myself objected 
“against you that custom only than which 
“ nothing is more firm, but of a custom most 
“profitable I have done that little which I 
“could to yield you a reasonable cause.” 
[3.] Were St. Augustine now living there 
are which would teil him for his better in- 
struction that to say of a child 36 “it is elect” 
and to say it doth believe are all one, for 
which cause sith no man is able precisely 
to affirm the one of any infant in particular, 
it followeth that “precisely” and “ abso- 
“lutely” we ought not to say the other. 
Which “precise” and “absolute terms” 
are needless in this case. We speak of 
infants asthe rule of piety alloweth both to 
speak and think. They that can take to 
themselves in ordinary talk a charitable 
kind of liberty to name men of their own 
sort God’s dear children, (notwithstand- 
ing the large reign of hypocrisy,) should 
not methinks be so strict and rigorous 


24 Aug. Epist. 57. [4]. 187. c. 6. t. ii. 684.) 
« Multum mirabilis res est qaemadmodum quorun- 
“dam nondum cognoscentium Deum sit inhabita- 
“tor Dcus et quorundam cognoscentium non sit. 
“ Nec illi enim ad templum Dei pertinent qui cog- 
««noscentes Deum non sicut Deum glorificaverunt, 
“et ad templum Dci pertinent parvuli sanctificati 
“sacramento Christi, regenerati Spiritu Sancto, 
“ qui per etatem nondum possunt cognosecre De- 
“um. Unde quem potuerunt illi nosse nee habere 
“6 jsti potucrunt habere antequam nosse.” 

25 [ Ep. 23. al. 98. δ. 10.] 

% T.C. lib. i. p. 169. (136, 137.] “If children 
‘ could nave faith, yet they that present the child 
“ cannot precisely tell whether that particular child 
“hath faith or no; we are to think charitably and 
“to hope it is one of the Church, but it ean be no 
“ more precisely said that it hath faith, than it may 
“ be said preciscly elected.” 


ofa Christian innocent. For when we know 
how Christ in general hath said that of such 
is the kingdom of heaven 37, which king- 
dom is the inheritance of God’s elect, and 
do withal behold how his providence hath 
called them unto the first beginnings of 
eternal life, and presented therm at the well- 
spring of new birth wherein original sin is 
purged, besides which sin there is no hin- 
derance of their salvation known te us, as 
themselves will grant; hard it were that 
having so many fair inducements whereupon 
to ground, we should not be thought to utter 
at the least a truth as probable and aliowa- 
ble in terming any such particular infant 
an elect babe *°: as in presuming the like 
of others, whose safety nevertheless we are 
not absolutely able to warrant. 

[4.] If any troubled with these scruples 
be only for instruction’s sake desirous to 
know yet some further reason why inter- 
rogatories should be ministered to infants 
in baptism, and be answered unto by others 
as in their names, they may consider that 
baptism implieth a covenant or league be- 
tween God and man, wherein as God doth 
bestow presently remission of sins and the 
Holy Ghost, binding also himself to add in 
process of time what grace soever shal! be 
farther necessary for the attainment of 
everlasting life ; so every baptized soul re- 
ceiving the same grace at the hands of God 
tieth likewise itself for ever to the cbserva- 
tion of his law, no less than the Jews by 
circumcision bound themselves to the law 
of Moses 8, The law of Christ requiring 
therefore faith and newness of life in all 
men by virtue of the covenant which they 
make in baptism, is it toyish that the 
Church in baptism exacteth at every man’s 
hands an express profession of faith and an 
irrevocable promise of obedience by way 
of solemn stipulation *! ?” 


27 [S. Matth. xix. 14.] 

29 2 John i. [Chr. Letter, p. 36: “ What warrant 
“have you of present grace in the verie worke 
“wrought of baptism ?” 

Hooker, MS. note: “ Warrant sufficient I hope 
‘for present grace in the sacrament. As for in the 
“ very worke wrought, they are not my wordes, but 
“yours. What mean you by this your glose? 
“« Doth it not shew that in my speech there is lesse 
“than you looked for, and therefore to draw it 
“somewhat nearer your own construction, you 
“helpit with a worde or two, but so botcht, that 
‘one peace will not hold with another. Had you 
« placed ex opere operato where you use in opere 
“ operato, it might have stood you in more stead, 
“and yeat the labour all one. But im and ez 
“make no great ods, I suppose, in your theologi- 
“ call dictionary.”] 

80 Gal. ν. 3. : 

81 ἐς Stipulatio est verboruma conceptio, quibus is 


“ qui interrogatur daturum facturumye se quod in- 
“ terrogatus est respondet.” Sect. 1. ff. de Oblig. 
et Act. [de Verb. Oblig. Dig. xlv. 1. v. §. 1. p. 660.) 


7 


the reason of the law obscure. 


Ch. Ixiv. 5.] 


- That infants may contract and covenant 
with God, the law is plain®*. Neither is 
For sith it 
tendeth we cannot sufficiently express how 
much to their own good, and doth no way 
hurt or endanger them to begin the race of 
their lives herewith, they are as equity re- 

wireth admitted hereunto, and in favour of 

eir tender years, such formal comple- 
ments of stipulation as being requisite are 
impossible by themselves in their own per- 
sons to be performed, leave is given that 
they may sufficiently discharge by others 33, 
Albeit therefore neither deaf nor dumb 
men, neither furious persons nor children 
can receive any civil stipulation, yet this 
kind of ghostly stipulation they may 
through his indulgence, who respecting the 
singular benefit thereof accepteth children 
brought unto him for that end, entereth 


into articles of covenant with them, and in 


tender commiseration granteth that other 
men’s professions and promises in baptism 
made for them shall avail no less than if 
they had been themselves able to have 
made their own. 

[5.] None more fit to undertake this office 
in their behalf than such as present them 
unto baptism. A wrong conceit that none 
may receive the sacrament of baptism but 
they whose parents at the least the one of 
them are by the soundness of their religion 
and by their virtuous demeanour known to 
be men of God, hath caused some to repel 
children 3’ whosoever bring them if their 
parents be mispersuaded in religion, or for 
other misdeserts excommunicated; some 
likewise for that cause to withhold baptism, 
unless the father, albeit no such exception 
can justly be taken against him, do not- 
withstanding make profession of his faith, 
and avouch the child to be his own *. 


“Tn hac re olim talia verba tradita fuerunt : Spon- 
‘des? Spondeo. Promittis? Promitto. Fide pro- 
“mittis? Fide promitto. Fide juves? Fide ju- 
“beo. Dabis? ‘Dabo. Facies? Faciam.” Instit. 
de Verb. Oblig. lib. iii. tit. 16. [p. 26.] 

32 Gen. xvii. 14. 

38 ἐς Accommodat illis mater ecclesia aliorum 
 pedes ut veniant, aliorum cor ut credant, aliorum 
“linguam ut fateantur; ut quoniam quod egri 
“sunt alio peccante pregravantur, sic cum sani 
“fiant alio pro eis confitente salventur.” Aug. 
oe 10. de Verb. Apost. [al. serm. 176. §. 2. t. v. 

] 

%T. Ὁ. lib. i. p. 172. [137] 

35 (Adm. ap. Whitg. Def. 620. ‘ How conveni- 
“ent it were, seeing the children of the faithful 
« only are to be baptized, that the father should 
“and might, if conveniently, offer and present his 
« child to be baptized, making an open confession 
“of that faith, wherein he would have his child 
“baptized.” And p.619. “Tf upon necessary oc- 
* casion the parents be absent, some one of the con- 
“gregation, knowing the goad behaviour and 
“sound faith of the parents, may both make re- 
 hearsal of their faith, and also if their faith be 

Vor. 1. 28 


Exclusion of iil Men’s Children unwarrantadle. 


433 


Thus whereas God hath appointed them 
ministers of holy things, they make them- 
selves inquisitors of men’s persons a great 
deal farther than need is. 

They should consider that God hath or- 
dained baptism in favour of mankind. To 
restrain favours is an odious thing, to en- 
large them acceptable both to God and 
man. Whereas therefore the civil law 
gave divers immunities to them which were 
fathers of three children and had them liv- 
ing, those immunities they held although 
their children were all dead, if war had 
consumed them, because it seemed in that 
case not against reason to repute them by 
a courteous construction of law as live 
men 85, in that the honour of their service 
done to the commonwealth would remain 
always. Can it hurt us in exhibiting the 
graces which God doth bestow on men, or 
can it prejudice his glory, if the selfsame 
equity guide and direct our hands ? 

When God made his covenant with such 
as had Abraham to their father, was only 
Abraham’s immediate issue, or only his 
lineal posterity according to the flesh in- 
cluded in that covenant? Were not prose- 
lytes as well as Jews always taken for the 
sons of Abraham? Yea because the very 
heads of families are fathers in some sort 
as touching providence and care for the 
meanest that belong unto them, the ser- 
vants which Abraham had bought with 
money were as capakle of circumcision, 
being newly born, as any natural child that 
Abraham himself begat. 

Be it then that baptism belongeth to none 
but such as either believe presently, or else 
being infants are the children of believing 
parents. In case the Church do bring chil- 
dren to the holy font whose natural parents 
are either unknown, or known to be such 
as the Church accurseth but yet forgetteth 
not in that severity to take compassion upon 


“sound and agreeable to Holy Scriptures, de- 
‘sire to be in the same baptized.” Upon which 
«“ Whitgift asks, “ What if the parents be of evil 
“ behaviour ? . . what if they be papists or heretics ? 
COR ” 'T. C. ( 137.) answers, “ If one of the pa- 
“rents be not so, the child is holy by virtue of the 
* covenant, for one of the parents’ sakes. If they 
“be both, and yet not obstinate in their sin, where- 
by the church hath not proceeded to excommu- 
‘nication, (themselves beg yet of the Church,) 
“their child cannot, nor ought not to be refused. 
«If both be papists or condemned heretics...and 
«cut off from the Church, their children cannot be 
“ received...” In the rubric before baptism, in 
* the form of Common Prayer used by the English 
“at Geneva,” (Pheenix, ii. 237.) it is directed that 
‘the father, or in his absence, the godfather, shall 
‘rehearse the articles of his faith.’ Some such 
regulation was proposed in Convocation, 1562. 
Strype, An. I. i. 508.) ; 

36 ἐς Hi enim qui pro Rep. ceciderunt in perpetu- 
“um per gloriam vivere intelliguntur.” _Instit. lib. 
i. tit. 25. sect. 1. 


484 


their offspring, (for it is the Church 37 which 
doth offer them to baptism by the ministry 
of presentors,) were it not against both 
equity and duty to refuse the mother of be- 
lievers herself, and not to take her in this 
case for a faithful parent? Itis not the vir- 
tue of our fathers nor the faith of any other 
that can give us the true holiness which 
we have by virtue of our new birth. Yet 
even through the common faith and spirit 
of God’s Church, (a thing which no quality 
of parents can prejudice,) I say through the 
faith of the Church of God undertaking the 
motherly care of our souls, so far forth we 
may be and are in our infancy sanctified as 
to be thereby made sufficiently capable of 
baptism, and to be interessed in the rites of 
our new birth for their piety’s sake that of- 
fer us thereunto. 

“Tt cometh sometime to pass,” saith St. 
Augustine 38, “that the children of bond- 
“slaves are brought to baptism by their 
“lord; sometime the parents being dead, 
“the friends alive undertake that office; 
“sometime strangers or virgins consecrated 
“ unto God which neither have nor can have 
“children of their own take up infants in 
“the open streets, and so offer them unto 
“baptism, whom the cruelty of unnatural 
“parents casteth out and leaveth to the ad- 
“venture of uncertain pity. As therefore 
“he which did the part of a neighbour was 
‘Ca neighbour to that wounded man whom 
“the parable of the Gospel describeth ; so 
“they are fathers although strangers that 
“bring infants to him which maketh them 


37 « Offeruntur quippe parvuli ad percipiendam 
“ spiritaalem gratiam non tam ab eis quorum ges- 
“tantur manibus, quamvis et ab ipsis si et ipsi 
“‘boni et fideles sint, quam ab universa societate 
“ sanctorum atque fidelium.” Aug. in Epist. 23. 
fal. 98. ὁ. 5. t. i. 265.] ᾽Α ξιοῦνται δὲ τῶν διὰ τοῦ 
βαπτίσματος ἀγαθῶν τὰ βρέφη τη πίστει τῶν προσ- 
φερόντων αὐτὰ τῳ βαπτίσματι. Justin. Resp. ad 
Orthod. [resp. 56.] 

38 [Aug. Ep. 23. al. 98. δ. 6. t. 1. 266. “ Iud 
“nolo te fallat, ut existimes reatus vinculum ex 
« Adam tractum aliter non posse disrumpi, nisi 
“ parvuliad percipiendam Christi gratiam ἃ parent- 
“ tbus offerantur. Sie enim scribens dicis, wt sicut 
“ parentes fuerunt auctores ad eorum penam, per 
«« fidem parentum identidem justificentur ; cum vi- 
«“deas multos non offerri a patentibus, sed etiam 
“a quibuslibet extrancis, sicut a dominis servuli 
“ aliquando offeruntur. Et nonnunquam mortuis 
“6 parentibus suis, parvuli baptizantur ab eis oblati, 
“qui illis ejusmodi misericordiam prebere potue- 
“runt. Alquando etiam quos crudeliter parcntes 
“ exposuerunt nutriendos a quibuslibet, nonnun- 
“quam a sacris virginibus colliguntur, et ab eis 
“offeruntur ad baptismum. Que certe proprios 
“ filios nee habent ullos nee habere disponunt: ac 
“per hoe nihil aliud hic fieri vides, nisi quod in 
“ evangelio scriptum est, cum Dominus interrog- 
‘asset, quis οἱ a latronibus sauciato et semivivo 
“in via derelicto proximus fuisset: responsum est 
enim, Qui in illum fecit misericordiam.”] 


Why Baptisinal Answers are made in the Child’s Person. [Boox V. 


“the sons of God.” In the phrase of some 
kind of men they use to be termed Wit- 
nesses, as if they came but to see and tes- 
tify what is done. It savoureth more of 
piety to give them their old accustomed 
name of Fathers and Mothers in God, 
whereby they are well put in mind what 
affection they ought to bear towards those 
innocents; for whose religious education the 
Church accepteth them as pledges. 

[0.1] This therefore is their own duty. 
But because the answer which they make 
to the usual demands of stipélation pro- 
posed in baptism is not their own, the 
Church doth best to receive it of them in 
that form which best sheweth whose the act 
is. That which a guardian doth in the 
name of his guard or pupil standeth by 
natural equity forcible for his benefit though 
it be done without his knowledge. And 
shall we judge it a thing unreasonable, or 
in any respect unfit, that infants by words 
which others utter should though unwit- 
tingly yet truly and forcibly bind themselves 
to that whereby their estate is so assured] 
bettered? Herewith Nestorius the heretic 
was charged 35. as having fallen from his 
first profession, and broken the promise 
which he made to God in the arms of others, 
Of suchas profaned themselves being Chris- 
tians with irreligious delight in the ensigns 
of idolatry, heathenish spectacles, shows, 
and stage-plays, Tertullian to strike them 
the more deep claimeth the promise which 
they made in baptism 9, Why were they 
dumb being thus challenged? Wherefore 
stood they not up to answer in their own 
defence, that such professions and promises 
made in their names were frivolous, that all 
which others undertook for them was but 


39«« Si Arane autSabelliane hereseos assertor 
“esses, et non tuo ipsius symbolo tecum uterer, 
“convincerem te famen testzmonmiorum sacrorum 
“ auctoritate ;...quid tandem si sic apud te age- 
“rem? quid diceres? quid responderes ? nonne ob- 
‘“secro Ulud,...in eo te baptizatum, in eo te rena- 
“ tum esse 7... Et vere in negotio quamvis improbo 
“non importuna defensio, et que non absurde cau- 
“sam erroris diceret, si pertinaciam non sociares 
“ errori. Nune autem cum in catholica urbe na- 
“tus, catholica fide institutus, catholico baptis- 
«ὁ mate regeneratus sis, numquid agere tecum quasi 
“eum Ariano aut Sabelliano possim? Quod uti- 
“nam fuisses. Minus dolerem in malis editum 
“ quam de bonis lapsum, minus fidem non habitam 
“quam amissam...Non iniquum autem, heretice, 
“non iniquum aut grave aliquidpostulo. Hoe fac 
“in catholica fide editus quod fueras pro perver- 
“ sitate facturus.” Cassian. de Incarn. lib. vi. 
cap. 5. [in Bibl. Pat. Colon. V. p. 2. 77.] 

40 Tertull. lib. de. Spectac. [c. 4. “ Si ex idolo- 
“latria universam spectaculorum paraturam con- 
“stare constiterit, indubitate prejudicatum erit, 
“ etiam ad spectacula pertinere renunciationis nos- 
“ tree testimonium in lavacro, que diabolo et pom- 
‘pe et angelis ejus sint mancipata, scilicet per 
“ jdololatriam.”} ; 


Ch. Ixv. 1—4.] 


mockery and profanation? That which no 
heretic, no wicked liver, no impious despiser 
of God, no miscreant or malefactor, which 
had himself been baptized, was ever so des- 
erate as to disgorge in contempt of so 
ruitfully received customs, is now their 
voice that restore as they say the ancient 
ey of religion. 

LXV. In baptism many things of very 
ancient continuance are now quite and 
clean abolished, for that the 
virtue and grace of this sacra- 
ment had been therewith over- 
shadowed, as fruit with too great abun- 
dance of leaves. Notwithstanding to them 
which think it always imperfect reforma- 
tion that doth bet shear and not flay, our 
retaining certain of those former rites, es- 
ey the dangerous sign of the cross, 
ath seemed almost an impardonable over- 
sight #1. “The cross,” they say, “sith it 
“is but a mere inventfon of man, should not 
“therefore at all have been added to the 
“sacrament of baptism. To sign children’s 
“foreheads with a cross, in token that here- 


Of the Cross in 
Baptism. 


“after they shall not be ashamed to make | 


“ profession of the faith of Christ, is to bring 
“into the Church a new word, whereas 
“there ought to be no doctor heard in the 
“Church but our Saviour Christ. That 
“reason which moved the Fathers to use 
“ should πον us not to use the sign of the 
“cross. They lived with heathens which 
“had the cross of Christ in contempt, we 
“with such as adore the cross, and there- 
“fore we ought to abandon it even as in 
“like consideration Ezechias did of the old 
“brazen serpent *?.” 

[3.1] These are the causes of displeasure 
conceived against the cross, a ceremony 
the use whereof hath been profitable al- 
though we observe it not as the ordinance 
of God but of man. “or, saith Tertul- 

‘ 


4 [Adm. ap. Whitg. Def. 607. “ Crossing and 
“such like pieces of Popery, which the Church 
«of God in the Apostles’ time never knew, and 
“therefore not to be used.” Id. ibid. 617. “ They 
«do superstitiously and wickedly institute a new 
“Sacrament, which is proper to Christ only, 
‘marking the child in the forehead with a cross, 
“in token that he shall not be ashamed to confess 
“ the Faith of Christ.”] 

42 [Abridged from T. C. i. 135, 136. al. 170, 
171. Beza, Epist. 12. Tract. Theol. ii. 220. 
« Signi crucis ut olim aliquis fuerit usus, eam ta- 
‘men esse ct quidem adhuc adeo recentem super- 
“stitionem, superstitionem maxime execrabilem, 
“ certum est, ut rectissime fecisse arbitremur, qui 
“ semel istum ritum ex ecclesiis expulerunt ; cu- 
“jus etiam non videmus que sit utilitas.” Comp. 
Str. Grind. 512.) 

43 Tertull. de Coron. Militis. [c. 4. “ Ad omnem 
“ὁ progressum atque promotum, ad omnem aditum 
“ et exitum, ad vestitum, ad calceatum, ad laya- 
“cra, ad mensas, ad lumina, ad cubilia, ad se- 
“dilia, quecunque nos conversatio exercet, fron- 
“tem crucis signaculo terimus. Harum et alia- 


The Cross in Baptism : Objections to it. 


435 


lian, “if of this and the like customs thou 
“shouldst require some commandment to 
“be shewed thee out of Scriptures, there 
“jis none found.” What reason there is to 
justify tradition, use or custom in this be- 
alf, “either thou mayest of thyself per- 
“ceive, or else learn of some other that 
“doth.” Lest therefore the name of tradi- 
tion should be offensive to any, considering 
how far by some it hath been and is abused, 
we mean by traditions #4, ordinances made 
in the prime of Christian religion, estab- 
lished with that authority which Christ hath 
left to his Church for matters indifferent, 
and in that consideration requisite to be 
observed, till like authority see just and 
reasonable cause to alter them. So that 
traditions ecclesiastical are not rudely and 
in gross to be shaken off, because the in- 
ventors of them were men. 

[3.1 Such as say they allow no invention 
of man * to be mingled with the outward 
administration of sacraments, and under 
that pretence condemn our using the sign 
of the cross, have belike some special dis- 
pensation themselves to violate their own 
rules. For neither can they indeed decent- 
ly nor do they ever baptize any without 
manifest breach of this their profound ax- 
iom, that “men’s inventions should not be 
“mingled with sacraments and institutions 
“of God.” They seem to like very well in 
baptism the custom of godfathers, “ be- 
“ cause so generally all churches have re- 
“ceived it 45.» Which custom being of 
God no more instituted than the other, 
(howsoever they pretend the other hurtful 
and this profitable,) it followeth that even 
in their own opinion, if their words do shew 
their minds, there is no necessity of strip- 
ping sacraments out of all such attire of 
ceremonies as man’s wisdom hath at any 
time clothed them withal, and consequentl 
that either they must reform their ἀπ το 
as over general, or else condemn their own 
practice as unlawful. 

[4.1 Ceremonies have more in weight 


“rum ejusmodi disciplinarum si legem expostules 
“ seripturarum, nullam invenies: traditio tibi pre- 
“tendetur auctrix, consuetudo confirmatrix, et 
*‘ fides observatrix. Rationem traditioni, consue- 
« tudini, fidei, patrocinaturam aut ipse perspicies 
“ aut ab aliquo qni perspexerit disces.”’] 

41 ες Traditiones non scriptas si doctrinam re- 
“‘ spiciant cum doctrina scripta convenire debere 
“ dicimus. Quod ad rituales et ecclesiasticas at- 
“ tinet, ordinis et edificationis ecclesiarum in his 
ἐς semper habenda ratio est ; inutiles autem et nox- 
‘jas, nempe ineptas et superstitiosas, patronis suis 
“yelinquamus.” Goulart. Geney. Annot. in Ep. 
Cypr. 74. 

45 T. C. lib. i. p. 171. [136.] “ They should not 
‘have been so bold as to have brought it into the 
“holy Sacrament of Baptism, and so mingle the 
“ceremonies and inventions of men with the sa- 
“craments and institutions of God.” 

46 T. Ο. lib. i. p. 170. [137.] 


436 


than in sight, they work by commonness of | 
use much, although in the several acts of 
their usage we scarcely discern any good 
they do. And because the use which they 
have for the most part is not perfectly un- 
derstood, superstition is apt to impute unto 
them greater virtue than indeed they have. 
For prevention whereof when we use this 
ceremony we always plainly express the 
end whereunto it serveth, namely, for a 
sign of remembrance to put us in mind of 
our duty. 

But by this mean they say 47 we make it 
a great deal worse. For why? Seeing 
God hath no where commanded to draw 
two lines in token of the duty which we owe 
to Christ, our practice with this exposition 
publisheth a new gospel, and causeth an- 
other word to have place in the Church of 
Christ, where no voice ought to be heard 
but his. 

By which good reason the authors of 
those grave Admonitions to the Parliament 
are well holpen up, which held that “ sit- 
“tino” at communions “betokeneth rest 
“and full accomplishment of lezal ceremo- 


Our Saviour authorized expressive Ceremonies. 


“nies in our Saviour Christ 48? For al- 
though it be the word of God that such 
ceremonies are expired, yet seeing it is 
not the word of God that men to sienify so 
much should sit at the table of our Lord, 
these have their doom as well as others, 
“ Guilty of a new-devised gospel in the 
‘Church of Christ 4°.” 


47'T. C. lib. i. p. 171. [136.] “ The profitable 
“signification of the cross maketh the thing a 
‘ great deal worse, and bringeth in a new word 
«into the Church, whereas there ought to be no 
‘ doctor heard in the Church but only our Saviour 
* Christ. For although it be the word of God 
“that we should not be ashamed of the cross of 
“Christ, yet it is not the word of God that we 
ἐς should be kept im remembrance of that by two 
“ines drawn across one over another in the 
ἐς child’s forehead.” [In i. 80. al. 59, the same 
argument is employed against the surplice. “ Al- 
“ though the Church have authority to make cer- 
“ emonies, (so they be according to the rules be- 
“ fore recited... .) I could for all that never yet 
ἐς learn that it hath power to give new significa- 
“ tions, as it were to institute new sacraments. . . 
“ And therefore although the surplice have a 
“black spot when it is whitest, yet is it not 
“ 80 black as you make it with you" white signifi- 
“ cations : nor the cause so evil, as you defend it.” 
Id. iii. 227. ‘* Although the ceremony of crossing 
“were convenient, yet to raise a doctrine of it is 
“unlawful: forasmuch as it is not enough to 
“teach the truth unless it be truly taught, and 
“that is only out of the word of God. Now let 
ἐς him shew a word of God, that two lines laid 
“ crosswise signifieth that we should not be 
“ ashamed of the passion or cross of Christ.”’] 

48 [See hereafter, 6. Ixviii. 3. They had omitted 


this opinion in their second edition. Whitg. 
Answ. 303.] 

49[So Whitgift, Answ. 244. “ It (crossing) 
“ may be left, and hath been used in the primitive 


[Boox V. 


[5.1 Which strange imagination is be- 
gotten of a special dislike they have to 
hear that ceremonies now in use should be 
thought significant, whereas in truth such 
as are not significant must needs be vain. 
Ceremonies destitute of signification are no 
better than the idle gestures of men whose 
broken wits are not masters of that they do. 
For if we look but into secular and civil 
compliments, what other cause can there 
possibly be given why to omit them where 
of course they are looked for, (for 5° where 
they.are not so due to use them, bringeth 
men’s secret intents oftentimes into great 
jealomey,) I would know I say what reason 
we are able to yield why things so light in 
their own nature should weigh in the opin- 
ions of men so much, saving only in regard 
of that which they use to signify or be- 
token ? 

Doth not our Lord Jesus Christ himself 
impute the omission of some courteous 
ceremonies even in domestical entertain- 
ment to a colder degree of loving affection, 
and take thescontrary in better part, not so 
much respecting what was less done as 
what was signified less by the one than by 
the other? For to that very end he refer- 
reth in part those gracious expostulations®!, 
‘Simon, seest thou this woman? Since 1 
“entered into thine house thou gavest me 
“no water for my feet, but she hath washed 
“my feet with tears, and wiped them with 
“the hairs of her head; thou gavest me ne 
“kiss, but this woman since the time I came 
“in, hath not ceased to kiss my feet; mine 
“head with oil thou didst not anoint, but 
“this woman hath anointed my feet with 
“ ointment.” 

Wherefore as the usual dumb ceremonies 
of common life are in request or dislike ac- 
cording to that they import, even so religion 
having likewise her silent rites, the chiefest 
rule whereby to judge of their quality is 
that which they mean or betoken. For if 
they signify good things, (as somewhat 
they must of necessity signify, because it is 
of their very nature to be signs of intima- 
tion, presenting both themselves unto out- 
ward sense and besides themselves some 
other thing to the understanding of behold- 
ers,) unless they be either greatly mischo- 
«Church, and may be so still, without either su- 
“ perstition or wickedness. Neither doth it any 
“more make a sacrament because it is in token 
“ that hereafter he shall not be ashamed to con. 
“ fess Christ crucified, than your sitting doth at 
“the communion in token of rest, that is a full 
“finishing through Christ of the ceremonial law.” — 
See also Def. 618, and T. C. tii. 227.] 

50 (The original edition has “ looked for, or,” but 
in the list of errata at the end “ for” is directed to 
be substituted instead of “ or.’ ‘The present edi- 
tor has ventured to insert the marks of a paren- 
thesis. ] 


51 Luke vii. 44—46. 


Ch. Ixv. 6, 7.] 


sen to signify the same, or else applied 
where that which they signify agreeth not, 
there is no cause of exception against them 
as against evil and unlawful ceremonies, 
much less of excepting against them only 
in that they are not without sense. 

And if every religious ceremony which 
hath been invented of men to signify any 
thing that God himself alloweth were the 
publication of another gospel in the Church 
of Christ, seeing that no Christian church 
in the world is or can be without continual 
use of some ceremonies which men have 
instituted, and that to signify good things 
(unless they be vain and frivolous ceremo- 
nies) it would follow that the world hath no 
Christian church which doth not daily pro- 
claim new gospels, a sequel the manifest 
absurdity whereof argueth the rawness of 
that supposal out of which it groweth. 

[6.] Now the cause®? why antiquity did 
the more in actions of common life honour 
the ceremony of the cross might be for that 
they lived with infidels. But that which 
they did in the sacrament of baptism was 
for the selfsame good of believers which is 
thereby intended still. The Cross is for us 
an admonition no less necessary than for 
them to glory in the service of Jesus Christ, 
and not to hang down our heads as men 


52'T. C. lib. i. p. 170. [136.] “ It is known to all 
‘that have read the ecclesiastical stories that the 
“heathen did object to Christians in times past in 
“reproach that the God which they believed of 
“was hanged upon across. And they thought 
“good to testify that they were not ashamed 
“ therefore of the Son of God, by the often using 
“of the sign of the cross. Which carefulness 
“and good mind to keep amongst them an open 
“ profession of Christ crucified, although it be to 
“be commended, yet is not this means so. For 
“ they might otherwise have kept it and with less 
“ danger than by this use of crossing. And as it 
““was brought in upon no good ground, so the 
' Lord left a mark of his curse of it, and whereby 
“jt might be perceived to come out of the forge 
“ of man’s brain, in that it began forthwith while 
“it was yet in the swaddling clouts to be stiper- 
“stitiously abused. The Christians had such a 
“superstition in it that they would do nothing 
“without crossing. But if it were granted that 
“upon this consideration which I have before- 
* mentioned, the ancient Christians did well, yet 
“it followeth not that we should so do, For we 
“ live not amongst those nations which do cast us 
“in the teeth or reproach us with the cross of 
* Christ. Now that we live amongst papists that 
“do not contemn the cross of Christ, but which 


Use of Imagination in aiding virtuous Shane. 


437 


ashamed thereof although it procure us re- 
proach and obloquy at the hands of this 
wretched world. 

Shame is a kind of fear to incur disgrace 
and ignominy. Now whereas some things 
are worthy of reproach, some things igno- 
minious only through a false opinion which 
men have conceived of them, nature that 
generally feareth opprobrious reprehension 
must by reason and religion be taught what 
it should be ashamed of and what ποί 53, 
But be we never so well instructed what 
our duty is in this behalf, without some 
present admonition at the very instant of 
practice, what we know is many times not 
called to mind till that be done whereupon 
our just confusion ensueth. To supply the 
absence of such as that way might do us 
good when they see us in danger of sliding, 
there are judicious and wise men which 
think we may greatly relieve ourselves by 
a bare imagined presence of some, whose 
authority we fear and would be loth to 
offend, if indeed they were present with 
us53, “ Witnesses at hand are a bridle 
“unto many offences. Let the mind have 
“always some whom it feareth, some whose 
“ authority may keep even secret thoughts 
“under awe. Take Cato, or if he be too 
“harsh and rugged, choose some other of 
“a softer mettle, whose gravity of life and 
“speech thou lovest, his mind and counte- 
“nance carry with thee, set him always 
“before thine eyes either as a watch or as 
“a pattern. That which is crooked we 
“cannot straighten but by some such 
“ level.” 

If men of so good experience and insight 
in the maims of our weak flesh, have thought 
these fancied remembrances available to 
awaken shamefacedness, that so the bold- 
ness of sin may be stayed ere it look abroad, 
surely the wisdom of the Church of Christ 
which hath to that use converted the cere- 
mony of the cross in baptism, it is no Chris- 
tian man’s part to despise, especially seeing 
that by this mean where nature doth earn- 
estly implore aid, religion yieldeth her that 
ready assistance than which there can be 
no help more forcible serving only to relieve 
memory, and to bring to our cogitation that 
which should most make ashamed of sin. 

[7.] The mind while we are in this pre- 
sent life, whether it contemplate 5“, meditate, 


52 Ephes. v. 12 ; Rom. vi. 21. 
53 Sen. Epist. lib. 1. Ep. 11. “ Magna pars pec- 


“esteem more of the wooden cross than of the | +‘ catorum tollitur, si peccaturis testis adsistat. 
“true cross which is his sufferings, we ought now | “ Aliquem habeat animus, quem vereatur, cujus 
| τς awctoritate ctiam secretum suum sanctius faciat 


“to do clean contrariwise to the old Christians, 
“ and abolish all use of these crosses. For contra- 
‘ry discascs must have contrary remedies. If 
“therefore the old Christians to deliver the cross 
“of Christ from contempt did ojten use the cross, 
“the Christians now to take away the supersti- 
“tious estimation of it ought to take away the 
“use of it.”] 


aes Elige itaque Catonem: si hie videtur tik 


“ nimis rigidus, elige remissioris animi virum, Lre- 
“lium ; elige cum, eujus tibi placuit et vita et 
oratio, et ipsius animum ante te ferens et vultus, 
illum semper tibi ostende, vel custodem vel ex- 
““emplum...Nisi ad regulam, prava non corriges.”] 

51 "Γὸ νοεῖν ἢ φαντασία τις ἣ οὐκ ἄνευ φαντασίας. A- 


438 


deliberate, or howsoever exercise itself, 
worketh nothing without continual recourse 
unto imagination, the only storehouse of 
wit and peculiar chair of memory. On this 
anvil it ceaseth not day and night to strike, 
by means whereof as the pulse declareth 
how the heart doth work, so the very 
thoughts 5° and cogitations of man’s mind 
be they good or bad do no where sooner 
bewray themselves, than through the cre- 
vices of that wall wherewith nature hath 
compassed the cells and closets of fancy. 
In the forehead nothing more plain to be 
seen than the fear of contumely and disgrace. 
For which cause the Scripture (as with 
great probability it may be thought) de- 
scribeti them 55 marked of God in the fore- 
head, whom his mercy hath undertaken to 
keep from final confusion and shame. Not 
that God doth set any corporal mark on his 
chosen, but to note that he giveth his elect 
security of preservation from reproach, the 
fear whereof doth use to shew itself in that 
part’’, ShallIsay, thatthe sign or the Cross 
(as we use it) isin some sorta mean to work 
our preservation from reproach 553. Surely 
the mind which as yet hath not hardened 
itself in sin is seldom provoked thereunto 
in any gross and grievous manner, but na- 
ture’s secret suggestion objecteth against it 
ignominy asa bar. Which conceit being 


entered into that palace of man’s fancy, the | 


gates whereof hath imprinted in them that 
holy sign which bringeth forthwith to mind 
whatsoever Christ hath wrought and we 
vowed against sin, it cometh hereby to pass 
that Christian men never want a most eflect- 
ual though a silent teacher to avoid what- 
soever may deservedly procure shame. So 
that in things which we should be ashamed 
of we are by the Cross admonished faith- 
fully of our duty at the very moment when 
admonition doth most need. 

[8.] Other things there are which de- 
serve honour and yet do purchase many 
times our disgrace in this present world, as 
of old the very truth of religion itself, til 
God by his own outstretched arm made the 
giory thereof to shine over all the earth. 
Whereupon St. Cyprian exhorting to mar- 
tyrdom in times of heathenish persecution 
and cruelty, thought it not vain to allege 


rist. de Anim. lib. i. cap. 1. [§. 18] “Ἢ μὲν αἱσθη- 
τικὴ φαντασία καὶ ἐν τοῖς ἁλύγοις ζώοις ὑπάρχει" ἡ δὲ 
βουλευτικὴ ἐν τοῖς λογιστικοῖς. 11}.1}], cap. 11. [§. 13.] 
Ta μὲν οὖν εἴδη τὸ νοητικὸν ἐν rots φαντάσμασι νοεῖ, 
καὶ ὡς ἐν ἐκείνοις ὥρισται αὐτῳ τὸ διωκτὸν καὶ φευκτὸν, 
καὶ ἐκτὸς τῆς αἰσθήσεως ὃν, Gray ἐπὶ τῶν ψαντασμά- 
τῶν n, κινεῖται. lib. iii. cap. 8. [§. 8.] 

55 * Frons hominis tristitie, hilaritatis, clemen- 
“tie, severitatis index est.” Plin. lib. xi. [¢. 37.] 

56 Ezek. ix.4; Apoc. vii. 3 ; ix. 4. 

57’Epv0paivovrar γὰρ of αἰσχυνόμενοι. Arist. Eth, 
iv. c. 9. 

58 Caro signatur ut et anima muniatur.” 'Ter- 
tull. de Resur. Carn. [c. 8.] 


The Sign of the Cross, a Guard against Apostasy ; 


[Book V. 


unto them with other arguments the very 
ceremony of that Cross whereof we speak 59, 
Never let that hand offer sacrifice to idols 
which hath already received the Body of 
our Saviour Christ, and shall hereafter the 
crown of his glory ; “ Arm your foreheads” 
unto all boldness, that the “Sign of God” 
may be kept safe. 
* Again, when it pleased God that the fury 
of their enemies being bridled the Church 
had some little rest and quietness (if so 
small a liberty but only to breathe between 
troubles may be termed quietness and rest, ) 
to such as fell not away from Christ through 
former persecutions, he giveth due and de- 
served praise in the selfsame manner. 
“60 You that were ready to endure impri- 
‘‘sonment, and were resolute to suffer death ; 
“you that have courageously withstood the 
“world, ye have made yourselves both a 
“ glorious spectacle for God to behold, and 
“a worthy example for the rest of your 
“brethren to follow. Those mouths which 
* had sanctified themselves with food com- 
“ing down from heaven loathed after 
“ Christ's own Body and Blood to taste the 
“poisoned and contagious scraps of idols; 
“those foreheads which the Sign of God 
“had purified kept themselves to be crowned 
* by him, the touch of the garlands of Sa- 
“tan they abhorred*'.” Thus was the 
memory of that sign which they had in 
baptism a kind of bar or prevention to keep 
them even from apostasy, whereinto the 
frailty of flesh and blood overmuch fearing 
to endure shame, might peradventure the 
more easily otherwise have drawn them. 
[9.] We have not now through the gra- 
cious goodness of Almighty God, those ex- 
treme conflicts which our fathers had with 
blasphemous contumelies every where of- 


59 Cypr. Npist. 56. [al. 58. e. 6.) ad Thibaritanos, 
[τ i. 125. “ Accipiamus quoque ad tegumentum 
“capitis galeam salutarem, ut muniantur aures, 
«ne audiant edicta feralia; muniantur oculi, ne 
“videant detestanda simulacra: muniatur frons 
“nt signum Dei incolume servetur ; nyuniatur os, 
‘ut Dominum suum Christum vietrix lingua fate- 
‘“utui. Armemus et dextram gladio spiritali, ut 
* sacrificia funesta fortiter respuat, ct eucharistie 
““memor, que Domini corpus accepit, ipsum com- 
“ plectatur, postea a Domino sumtura premium 
“ celestium coronarum.”] 

60 Cypr. de Laps. [¢. 2. t. i. 121.“ Parati ad pa- 
“tientiam carccris, armati ad tolerantiam mortis, 
“repugnastis fortiter seculo, spectaculum glorio- 
“sum prebuistis Deo, secuturis fratzibus fuistis 
“ exemplo....Sanctificata ora exlestibus cibis, post 
“ corpus et sanguinem Domini, profana contagia 
“et idolorum reliquias respuerunt...... Frons cum 
“ signo Dei pura diaboli coronam ferre non potuit, 
* corone se Domini reservavit.”] 

61 « Brant enim supplices conarii.” Tertull. lib 
de Coron. Mil. [c. 7.] In the service of idols, the 
; doors of their temples, the sacrifices, the altars, the 

priests and the supplicants that were present wore 
| garlands. 


( 


Ch. Ixv. 10, 11.] 


and appealed to accordingly by St. Cyprian. 


439 


fered to the name of Christ, by such as pro- | suasion, and in the other the rare perfection 


fessed themselves infidels and unbelievers. 
Howbeit, unless we be strangers to the age 
wherein we live, or else in some partial re- 
spect dissemblers of that we hourly both 
hear and see, there is not the simplest of us 
but knoweth with what disdain and scorn 
Christ is honoured far and wide. Is there 
any burden in the world more heavy to bear 
than contempt? Is there any contempt that 
grieveth as theirs doth whose quality no 
way making them less worthy than others 
are of reputation, only the service which 
they do to Christ in the daily exercise of 
religion treadeth them down? Doth any 
contumely which we sustain for religion’s 
sake pierce so deeply as that which would 
seem even of mere conscience religiously 
spiteful? When they that honour God are 
despised ; when the chiefest service of hon- 
our that man can do unto him, is the cause 
why they are despised ; when they which 
pretend to honour him and that with great- 
est sincerity, do with more than heathenish 
petulancy trample under foot almost what- 
soever either we or the whole Church of 
God by the space of so many ages have 
been accustomed unto, for the comelier and 
better exercise of our religion according to 
the soundest rules that wisdom directed by 
the word of God, and by long experience 
confirmed, hath been able with common ad- 
vice, with much deliberation and exceeding 
great diligence, to comprehend; when no 
man fighting under Christ’s banner can be 
always exempted from seeing or sustaining 
those indignities, the sting whereof not to 
feel, or feeling, not to be moved thereat, is 


a thing impossible to flesh and blood: if this: 


be any object for patience to work on, the 
strictest bond that thereunto tieth us is our 
vowed obedience to Christ; the solemnest 
vow that we ever made to obey Christ and 
to suffer willingly all reproaches for his 
sake was made in baptism ; and amongst 
other memorials to keep us mindful of that 
vow we cannot think that the sign which 
our new baptized foreheads did there receive 
is either unfit or unforcible, the reasons 
hitherto alleged being weighed with in- 
different balance. 

[10.] It is not (you will say) the cross in 
our foreheads, but in our hearts the faith of 
Christ that armeth us with patience, con- 
stancy, and courage. Which as we grant 
to be most true, so neither dare we despise 
no not the meanest helps that serve though 
it be but in the very lowest degree of fur- 
therance towards the highest services that 
God doth require at our hands. And if any 
man deny that such ceremonies are availa- 
ble at the least as memorials of duty, or do 
think that himself hath no need to be so put in 
mind what our duties are, it is but reason- 
able that in the one the public experience 
of the world overweigh some few men’s per- 


of afew condescend unto common imbecility. 

[{11.] Seeing therefore that to fear shame 
which doth worthily follow sin, and to bear 
undeserved reproach constantly is the gen- 
eral duty of all men professing Christianity ; 
seeing also that our weakness while we are 
in this present world doth need towards 
spiritual duties the help even of corporal 
furtherances, and that by reason of natural 
intercourse between the highest and the 
lowest powers of man’s mind in all actions, 
his fancy or imagination carrying in it that 
special note of remembrance, than which 
there is nothing more forcible where either 
too weak or too strong a conceit of infamy 
and disgrace might do great harm, standeth 
always ready to put forth a kind of neces- 
sary helping hand; we are in that respect 
to acknowledge the good and profitable use 
of this ceremony ὅ5, and not to think it su- 
perfluous that Christ hath his mark ap- 
plied 55 unto that part where bashfulness ap- 
peareth, in token that they which are Chris- 
tians should be at no time ashamed of his 
ignominy. 

But to prevent some inconveniences which 
might ensue if the over ordinary use there- 
of (as it fareth with such rites when they 
are too common) should cause it to be of 
less observation or regard where it most 
availeth, we neither omit it in that place, 
nor altogether make it so vulgar as the cus- 
tom heretofore hath been: although to con- 
demn the whole Church of God when it 
most flourished in zea! and piety, to mark 
that age with the brand of error and super- 
stition only because they had this ceremony 
more in use than we now think needful, 
boldly to affirm that this their practice grew 
so soon through a fearful malediction of 
God upon the ceremony of the cross, as if we 
knew that his purpose was thereby to make 
it manifest in all men’s eyes how execrable 
those things are in his sight which have 
proceeded from human invention, is as we 
take ita censure of greater zeal than knowl- 
edge. Men whose judgments in these cases 
are grown more moderate, although they 
retain not as we do the use of this cere- 
mony, perceive notwithstanding very well 
such censures to be out of square, and do 
therefore not only acquit the Fathers from 
superstition therein ®* but also think it suf- 


62"Eorw dé ἀγαθὸν καὶ τὸ φυλακτικὸν τῶν τοιούτων 
καὶ ῳ ἀκολουθεῖ τὰ τοιαῦτα καὶ τὰ κωλυτικὰ τῶν Evave 
τίων καὶ τὰ φθαρτικά. Arist. Rhet. lib. i. cap. 6. 

63 «« Ozias Rex Jepre varietate in fronte macula- 
“tus est, ea parte corporis notatus offenso Domi- 
“no, ubi signantur qui Dominum promerentur.” 
Cypr. de Unit. Eccles. cap. 16. [i. 116] 

64 Goulart. Annot. in Cypr. lib. ad Demetr. cap. 
19. “ Quamvis veteres Christiani externo signo 
* crucis usi sunt. id famen fuit sine superstitione, 
“et doctrina de Christi merito ab errore qui postea 
“ jrrepsit pios servavit imraunes.” 


440 


ficient to answer in excuse of themselves, 
“This ceremony which was but a thing in- 
“ different even of old we judge not at this 
“day a matter necessary for all Christian 
“men to observe ®.” 

[12.] As for their last upshot of all to- 
wards this mark, they are of opinion that if 
the ancient Christians to deliver the Cross 
of Christ from contempt did well and with 
good consideration use often the sign of 
the cross, in testimony of their faith and 
profession before infidels which upbraided 
them with Christ’s sufferings, now that we 
live with such as contrariwise adore the 
sign of the cross, (because contrary dis- 
eases should always have contrary reme- 
dies,) we ought to take away all use there- 
of. In which conceit they both ways great- 
ly seduce themselves, first for that they im- 
agine the Fathers to have had no use of 
the cross but with reference unto infidels, 
which mispersuasion we have before dis- 
covered at large; and secondly by reason 
that they think there is not any other way 
besides universal extirpation to reform su- 
perstitious abuses of the cross. Wherein 
because there are that stand very much 
upon the example of Ezechias ®*, as if his 
breaking to pieces that serpent of brass δ 
whereunto the children of Israel had burnt 
incense, did enforce the utter abolition of 
this ceremony, the fact of that virtuous 
prince is by so much the more attentively 
to be considered. 

[18] Our lives in this world are partly 
guided by rules, and partly directed by ex- 
amples. To conclude out of general rules 
and axioms by discourse of wit our duties 
in every particular action, is both trouble- 
some and many times so full of difficulty 
that it maketh deliberations hard and tedi- 
ous to the wisest men. Whereupon we 
naturally all incline to observe examples, 
to mark what others have done before us, 
and in favour of our own ease rather to fol- 
low them than to enter into new consulta- 


65 Goulart. Annot. in Cypr. Epist. 56. cap. 7. 

66 2 Kings xviii. 3, 4. 

67[T. Ὁ. i. 60. al. 81. “If there were no harm 
“jin it, (the apparel,) and that it were also profit- 
“able, yet forasmuch as it is not commanded of 


“ God expressly, but a thing (as you say) indiffer- ἃ 


“ent, and notwithstanding is cause of so many 
“incommodties, and so abused ... it ought to be 
“sufficient reason to abolish them: seeing that the 
“brazen serpent, which was instituted of the Lord 
“ himself, and contained a profitable remembrance 
“of the wonderful benefit of God towards his peo-: 
“ple, was beaten to powder, when as it began to 
“be an occasion of falling to the children of Isra- 
“el.” Whitg. Def. 294. “ Do you think that any 
“man doth worship the apparel, as the Israelites 
“did worship the serpent?” T.C. ii. 261. “Al- 
“though no man worship the apparel by falling 
“ down betore it, yet he may have a damnable 
“ opinion of it, and as hard to be pulled out as the 
“ other.” ] 


Objection from the Papists’ Adoration of the Cross. 


[Boox V. 


tion, if in regard of their virtue and wisdom 
we may but probably think they have waded 
without error. So that the willingness 
of men to be led by example of others both 
discovereth and helpeth the imbecility of 
our judgment. Because it doth the one, 
therefore insolent and proud wits would al- 
ways seem to be their own guides; and be- 
cause it doth the other, we see how hardly 
the vulgar sort is drawn unto any thing for 
which there are not as well examples as 
reasons alleged. Reasons proving that 


which is more particular by things more 
general and farther from sense are with the 
simpler sort of men less trusted, for that 
they doubt of their own judgment in those 
things ; but of examples which prove unto 
them one doubtful particular by another 
more familiarly and sensibly known, they 
easily perceive in themselves some better 
ability to judge. The force of examples 
therefore is great, when in matter of action 
being doubtful what to do we are informed 
what others have commendably done whose 
deliberations were like. 

[14.] But whosoever doth persuade by 
example must as well respect the fitness as 
the goodness of that he allegeth. To Eze- 
chias God himself in this fact giveth testi- 
mony of wel) doing. So that nothing is here 
questionable but only whether the example 
alleged be pertinent, pregnant, and strong. 

The serpent spoken of was first erected 
for the extraordinary and miraculous cure 
of the Israelites in the desert. This use 
having presently an end when the cause for 
which God ordained it was once removed, 
the thing itself they notwithstanding kept 
for a monument of God’s mercy, as in like 
consideration they did the pot of manna, the 
rod of Aaron, and the sword which David 
took from Goliah. In process of time they 
made of a monument of divine power a 
plain idol, they burnt incense before it con- 
trary to the law of God, and did it the ser- 
vices of honour due unto God only. Which 
gross and grievous abuse continued till 
Ezechias restoring the purity of sound re- 
ligion, destroyed utterly that which had 
been so long and so generally a snare unto 
them. 

It is not amiss which the canon law here- 
upon concludeth, namely °° that “if our 
“ predecessors have done some things which 
“at that time might be without fault, and 
“afterward be turned to error and supersti- 
“tion, we are taught by Ezechias breaking 


68 [Decr. 1.] Dist. 63. cap. Quia. . [‘* Sancta.” 
Corp. Jur. Can. 75. “ Per hoc magna auctoritas 
“ista est habenda in Ecclesia, ut si nonnulli ex 
“ preedecessoribus et majoribus nostris fecerunt al- 
“jqua, que illo tempore potuerunt esse sine culpa, 
“et postea vertuntur in errorem et superstitionem, 
“ sine tarditate aliqua, et cum magna auctoritate, 
“a posteris destruantur.”] 


Ch. Ixv. 15, 16.] Principle on which the brazen Serpent was adored. 


/ 
“the brazen serpent that posterity may de- 
“stroy them without any delay and with 
“oreat authority.” But may it he simply 
and without exception hereby gathered, 
that posterity is “bound to destroy” what- 
soever hath been either at the first invented, 


or but afterwards turned to like superstition | 


and error? No, it cannot be. 
The serpent therefore and the sign of the 
cross, although seeming equal in this point, 


that superstition hath abused both, yet being | 
| ble God, therefore if reasonable creatures, 


herein also unequal, that neither they have 
been both subject to the like degree of 
abuse, nor were in hardness of redress alike, 
it may be that even as the one for abuse 
was religiously taken away, so now, when 
religion hath taken away abuse from the 
other, we should by utter abolition thereof 
deserve hardly his commendation whose 
example there is offered us no such neces- 
sary cause to follow. 

[15.] For by the words of Ezechias in 
terming the serpent but “a lump of brass**,” 
to shew that the best thing in it now was 
the meta] or matter whereof it consisted, 
we may probably conjecture, that the peo- 
ple whose error is therein controlled had 
the selfsame opinion of it which the hea- 
thens had of idols, they thought that 
the power of Deity was with it, and when 
they saw it dissolved haply they might to 
comfort themselves imagine as Olympius 
the sophister did beholding the dissipation 
of idols”, “Shapes and counterfeits they 
‘were, fashioned of matter subject unto cor- 
“ruption, therefore to grind them to dust 
“was easy, but those celestial powers 
“which dwelt and resided in them are as- 
* cended into heaven.” 

Some difference there is between these 
opinions of palpable idolatry and that which 
the schools in speculation have bolted out 
concerning the cross. Notwithstanding for- 
asmuch as the Church of Rome hath hith- 
erto practised and doth profess the same 
adoration to the sign of the cross and nei- 
ther less nor other than is due unto Christ 
himself, howsoever they varnish and quali- 
fy their sentence, pretending that the cross, 
which to outward sense presenteth visibly 
itself alone, is not by them apprehended 
alone, but hath in their secret surmise or 
conceit a reference to the person of our Lord 
Jesus Christ, so that the honour which they 
jointly do to both respecteth principally his 


69 [Grot. in loc. 
« hil.) 


“Q. ἃ. Als est, preterca πὶ: 


441 


person, and the cross but only for his per- 
son’s sake, the people not accustomed to 
trouble their wits with so nice and subtile 
differences in the exercise of religion are 
apparently no less ensnared by adoring the 
cross, than the Jews by burning incense to 
the brazen serpent. 

It is by Thomas ingenuously granted Τὶ, 
that because unto reasonable creatures a 
kind of reverence is due for the excellency 
which is in them and whereby they resem- 


angels or men, should receive at our hands 
holy and divine honour as the sign of the 
cross doth at theirs, to pretend that we 
honour not them alone but we honour God, 
with them would not serve the turn, neither 
would this be able to prevent the error of 
men, or cause them always to respect God 
in their adorations, and not to finish their 
intents in the object next before them. But 
unto this he addeth, that no such error can 
grow by adoring in that sort a dead image, 
which every man knoweth to be void of 
excellency in itself, and therefore will easi- 
ly conceive that the honour done unto it 
hath an higher reference. 

Howbeit, seeing that we have by over- 
true experience been taught how often 
especially in these cases, the light even of 
common understanding faileth, surely their 
usual adoration of the cross is not hereby 
freed. For in actions of this kind we are 
more to respect what the greatest part of 
men is commonly prone to conceive, than 
what some few men’s wits may devise in 
construction of their own particular mean- 
ings. Plain it is, that a false opinion of 
some personal divine excellency to be in 
those things which either nature or art hath 
framed causeth always religious adoration. 
And as plain that the like adoration applied 
unto things sensible argueth to vulgar ca- 
pacities, yea leaveth imprinted in them the 
very same opinion of Deity from whence 
all idolatrous worship groweth. Yea the 
meaner and baser a thing worshipped is in 
itself, the more they incline to think that 
every man which doth adore it, knoweth 
there is in it or with it a presence of divine 
power. 

[16.] Be it therefore true that crosses 
purposely framed or used for receipt of di- 
vine honour be even as scandalous as the 
brazen serpent itself, where they are in 
such sort adored. Should we hereupon 
think ourselves in the sight of God and in 


τὸ Sozom. lib. ii. cap. 15. [᾿Ολύμπιός τις ἐν φιλ- | τι Tho. p. in. q. 25. art. 3. Resp. ad Tert. [t. xii. 
οσόφου σχήματι συνὼν αὐτοῖς. καὶ πείθων χρῆναι ph 98. “Creature rationali debetur reverentia prop- 
ἀμελεῖν τῶν πατρίων, ἀλλ᾽ ef δέοι ὑπὲρ αὐτῶν θνήσκειν" | “ ter seipsam ; et ideo si creature rationali, in qua 
καθαιρουμένων δὲ τῶν ξοάνων, ἀθυμοῦντας ὁρῶν, cbve- | * est imago Dei, exhiberetur adoratio latriw, posset 


βούλευε μὴ ἐξιστάσθαι τῆς θρησκείας, ὕλην φθαρτὴν καὶ 
ἰνδάλματα λέγων εἶναι τὰ ἀγάλματα, καὶ διὰ τοῦτο ἀφ- 
ανισμὸν ὑπομένειν" δυνάμεις δὲ τινας ἐνοικῆσαι αὐτοῖς, 
καὶ εἰς οὔρανυν ἁποπτῆναι. This happened δὲ Alex- 
andria in the reign of Valentinian and Theodosius. ] 


“esse erroris occasio, ut scil. motus adorantis sis- 
“teret in homine, in quantum est res quedam, ct 
“non ferretur in Deum cujus est imago: qnod non 
“potest contingere de imagine sculpta, vel picta 
in materia sensibili.”} ; 


442 


conscience charged to abolish utterly the 
very ceremony of the cross, neither meant 
at the first, nor now converted unto any 
such offensive purpose? Did the Jews 
which could never be persuaded to admit 
in the city of Jerusalem” that image of 
Cesar which the Romans were accustom- 
ed 78 to adore, make any scruplé of Cesar’s 
image in the coin which they knew very 
well that men were not wont to worship"? 
Between the cross which superstition hon- 
oureth as Christ, and that ceremony of the 
cross which serveth only for a sign of re- 
membrance, there is as plain and as great 
a difference as between those brazen 
images which Solomon made to bear up 
the cistern of the temple ἴδ, and (sith both 
were of like shape but of unlike use) that 
which the Israelites in the wilderness did 
adore “6; or between the altars which Josias 
destroyed because they were instruments 
of mere idolatry”, and that which the tribe 
of Reuben with others erected near to the 
river Jordan’, for which also they grew at 
the first into some dislike, and were by the 
rest of their brethren suspected yea hardly 
charged with open breach of the law of 
God. accused of backwardness in religion, 
upbraided bitterly with the fact of Peor, 
and the odious example of Achan, as if the 
building of their altar in that place had 
given manifest show of no better than in- 
tended apostasy, till by a true declaration 
made in their own defence it appeared that 
such as misliked misunderstood their enter- 
prise inasmuch as they had no intent to 
uild any altar for sacrifice, which God 
would have no where offered saving in 
Jerusalem only, but to a far other end and 
purpose, which being opened satisfied all 
parts, and so delivered them from causeless 
blame. 

[17.] In this particular suppose the 
worst, imagine that the immaterial cere- 
mony of the Cross had been the subject of 
as gross pollution as any heathenish or pro- 
fane idol. If we think the example of 
Ezechias a proof that things which error 
and superstition hath abused may in no 
consideration be tolerated, although we 


72 Joseph. Antiq. lib. xvii. cap. 8. [c. 6. δ. 2. ed. 
Huds.] et lib. xviii. cap. 3. [§. 1.] et de Bell. 11}. ii. 
cap. 9. 

73 Their eagles, their ensigns, and the images of 
their princes, they carried with them in all their 
armies, and had always a kind of chapel wherein 
they placed and adored them as their gods. Dio. 
lib. xl. [c. 6. p. 128, D. ed. Leunelav. ὁ ἀετὸς ὠνομ- 
acpévos (ἔστι δὲ νεὼς μικρὸς; καὶ ἐν αὐτῳ ἀετὸς χρυ- 
σοῦς ἐνίδρυται. καθίσταταί τε ἐν πᾶσι τοῖς ἐκ τοῦ κατα- 
λόγου στρατοπέδοις.) Herodian. lib, iv. [6. 8. ἐσέ- 
πεσεν εἰς τὸ στρατόπεδον, ἔς τε τὸν νεὼν ἔνθα τὰ σημεῖα 
καὶ τὰ ἀγάλματα τοῦ στρατοπέδου προσκυνεῖται.ἢ 

14 Matt. xxii. 90. 76 Exod. xxxil. 4. 

75 2 Chron. iv. 3. 77 2 Chron. xxxiy. 7. 
78 Josh. xxii. 10. 


No overpowering Expediency in Disuse of Crossing. 


[Boox VY. 


presently find them not subject to so vile 
abuse, the plain example of Ezechias 
proveth the contrary. The temples and 
idols which under Solomon had been of 
very purpose framed for the honour of for- 
eign gods’ Ezechias destroyed not, be- 
cause they stood as forlorn things and did 
now vo harm, although formerly they had 
done harm. Josias®® for some inconve- 
nience afterwards razed them up. Yet to 
both there is one commendation given even 
from God himself, that touching matter of 
religion they walked in the steps of David 
and did no way displease God *!. 

[18.] Perhaps it seemeth that by force 
and virtue of this example although in bare 
detestation and hatred of idolatry all things 
which have been at any time worshipped 
are not necessarily to be taken out of the 
world, nevertheless for remedy and preven- 
tion of so great offences wisdom should 
judge it the safest course to remove alto- 
gether from the eyes of men that which 
may put them in mind of evil. 

Some kinds of evil no doubt there are 
very quick in working on thosé affections 
that most easily take fire, which evils 
should in that respect no oftener than need 
requireth be brought in presence of weak 
minds. But neither is the Cross any such 
evil, nor yet the brazen serpent itself so 
stronely poisoned, that our eyes, ears, and 
thoughts ought to shun them both, for fear 
of some deadly harm to ensue the only 
representation thereof by gesture, shape, 
sound, or such like significant means. And 
for mine own part I most assuredly per- 
suade myself, that had Ezechias (till the 
days of whose most virtuoes reign they 
ceased not continually to burn incense to 
the brazen serpent) had he found the ser- 
pent, though sometime adored, yet at that 
time recovered from the evil of so gross 
abuse, and reduced to the same that was 
before in the time of David, at which time 
they esteemed it only as a memorial, sign, 
or monument of God’s miraculous goodness 
towards them, even as we in no other sort 
esteem the ceremony of the Cross, the due 
consideration of an use so harmless com- 
mon to both might no less have wrought 
their equal preservation, than different oc- 
casions have procured, notwithstanding the 
one’s extinguishment, the other’s lawful 
continuance. 

[19.] In all persuasions which ground 
themselves upon example, we are not so 
much to respect what is done, as the causes 
and secret inducements leading thereunto. 
The question being therefore whether this 
ceremony supposed to have been sometimes 
scandalous and offensive ought for that 


791 Kings xi. 7. 
802 Kings xxiil 13. 
812 Kings xviii. 3, 6; xxii. 2. 


Ch. Ixv. 20, 21.] 


cause to be now removed; there is no rea- 
son we should forthwith yield ourselves to 
be carried away with examples, no not of 


them whose acts the highest judgment ap- | 


proveth for having reformed in that man- 
ner any public evil: but before we either 
attempt any thing or resolve, the state and 
condition as well of our own affairs as 
theirs whose example presseth us, is ad- 
visedly to be examined; because some 
things are of their own nature scandalous, 
and cannot choose but breed offence, as 
those sinks of execrable filth which Josias 
did overwhelm ®?; some things albeit not 
by nature and of themselves, are notwith- 
standing so generally turned to evil by rea- 
son of an evil corrupt habit grown and 
through long continuance incurably settled 
in the minds of the greatest part, that no 
redress can be well hoped for without re- 
moval of that wherein they have ruined 
themselves, which plainly was the state of 
the Jewish people, and the cause why 
Ezechias did with such sudden indignation 
destroy what he saw worshipped; finally 
some things are as the sign of the Cross 
though subject either almost or altogether 
to as great abuse, yet curable with more 
facility and ease. And to speak as the 
truth is, our very nature doth hardly yield 
to destroy that which may be fruitfully 
kept, and without any great difficulty clean 
scoured from the rust of evil which by 
some accident hath grown into it. Where- 
fore to that which they build in this ques- 
tion upon the example of Ezechias let this 
suffice. 

[20.] When heathens despised Christian 
religion, because of the sufferings of Jesus 
Christ, the Fathers to testify how little 
such contumelies and contempts prevailed 
with them chose rather the sign of the 
Cross than any other outward mark, where- 
by the world might most easily discern al- 
ways what they were. On the contrary 
side now, whereas they which do all pro- 
fess the Christian religion are divided 
amongst themselves, and the fault of the 
one part is that in zeal to the sufferings of 
Christ they admire too much and over-su- 
perstitiously adore the visible sign of his 
Cross, if you ask what we that mislike them 
should do, we are here advised to cure one 
contrary by another. Which art or method 
is not yet so current as they imagine. 

For if, as their practice for the most part 
sheweth, it be their meaning that the scope 
and drift of reformation when things are 
faulty should be to settie the Church in the 
contrary, it standeth them upon to beware 
of this rule, because seeing vices have not 
only virtues but other vices also in nature 
opposite unto them, it may be dangerous in 
these cases to seek but that which we find 


822 Kings xxiii. 7. 


Superstition not well corrected by Irreverence. 


443 


contrary to present evils. For in sores and 
sicknesses of the mind we are not simply to 
measure good by distance from evil, be- 
cause one vice may in some respect be 
more opposite to another than either of them 
to that virtue which holdeth the mean be- 
tween them both. Liberality and covet- 
ousness, the one a virtue and the other a 
vice, are not so contrary as the vices of 
covetousness and prodigality ; religion and 
superstition have more affiance, though the 
one be light and the other darkness, than 
superstition and profaneness which both are 
vicious extremities. By means whereof it 
cometh also to pass that the mean which 
is virtue seemeth in the eyes of each ex- 
treme an extremity; the liberal hearted 
man is by the opinion of the prodigal mis- 
erable, and by the judgment of the misera- 
ble lavish; impiety for the most part up- 
braideth religion as supersutious, which su- 
perstition often accuseth as impious, both 
so conceiving thereof because it doth seem 
more to participate each extreme, than one 
extreme doth another, and is by consequent 
less contrary to either of them, than they 
mutually between themselves. Now if he 
that seeketh to reform covetousness or su- 
perstition should but labour to induce the 
contrary, it were but to draw men out of 
lime into coal-dust. So that their course 
which will remedy the superstitious abuse 
of things profitable in the Church is not 
still to abolish utterly the use thereof, be- 
cause not using at all is most opposite to 
ill using, but rather if it may be to bring 
them back to a right perfect and religious 
usage, which albeit less contrary to the 
present sore is notwithstanding the better 
and by many degrees the sounder way of 
recovery. 

[21.] And unto this effect that very pre- 
cedent itself which they propose may be 
best followed. For as the Fathers when 
the Cross of Christ was in utter contempt 
did not superstitiously adore the same, but 
rather declare that they so esteemed it as 
was meet: in like manner where we find 
the Cross to have that honour which is due 
to Christ, is it not as lawful for us to retain 
it in that estimation which it ought to have 
and in that use which it had of old without 
offence, as by taking it clean away to seem 
followers of their example which cure wil- 
fully by abscission that which they might 
both preserve and heal ? 

Touching therefore the sign and cere- 
mony of the Cross, we no way find our- 
selves bound to relinquish it, neither be- 
cause the first inventors thereof were but 
mortal men, nor lest the sense and signifi- 
cation we give unto it should burden us as 
authors of a new gospel in the house of 
God, nor in respect of some cause which 
the Fathers had more than we have to use 
the same, nor finally for any such offence or 


444 


scandal as heretofore it hath been subject 
unto by error now reformed in the minds 
of men. 

LXVI. The ancient custom of the Church 
was after they had baptized, to add there- 
Of Confirma. Unto imposition of hands with 
tion after Bap- effectual prayer for the illu- 
ee mination of God’s most Holy 
Spirit 58. to confirm and perfect that which 
the grace of the same Spirit had already 
begun in baptism. 

For our means to obtain the graces 
which God doth bestow are our prayers. 
Our prayers to that intent are available as 
well for others as for ourselves. ΤῸ pray 
for others is to bless them for whom we 
pray, because prayer procureth the bless- 
ing of God upon them, especially the pray- 
er of such as God either most respecteth 
for their piety and zeal that way, or else 
regardeth for that their place and calling 
bindeth them above others unto this duty 
as it doth both natural and spiritual fathers. 

With prayers of spiritual and personal 
benediction the manner hath been in all 
ages to use imposition of hands, as a cere- 
mony betokening our restrained desires to 
the party, whom we present unto God by 
prayer. Thus when Israel blessed Ephra- 
im and Manasses Joseph’s sons, he imposed 
upon them his hands and prayed *4, “ God, 
“in whose sight my fathers Abraham and 
“Tsaac did walk, God which hath fed me 
“all my life long unto this day, and the 
* Angel which hath delivered me from evil 
“bless these children.” The prophets which 
healed diseases by prayer, used therein the 
selfsame ceremony. And therefore when 
Eliseus willed Naaman to wash himself sev- 
en times in Jordan for cure of his foul dis- 
ease it much offended him: “551 thought,” 
saith he, “with myself, surely the man will 
“come forth and stand and call upon the 
“name of the Lord his God, and put his 
“hand on the place to the end he may so 
“heal the leprosy.” In consecrations and 
ordinations of men unto rooms of divine 
calling, the like was usually done from the 
time of Moses to Christ ®*. Their suits that 
came unto Christ for help were also ten- 
dered oftentimes and are expressed in such 
forms or phrases of speech as shew that he 
was himself an observer of the same cus- 
tom 87, He which with imposition of hands 
and prayer did so great works of mercy for 
restoration of bodily health, was worthily 
judged as able to effect the infusion of 

eavenly grace into them whose age was 
not yet depraved with that malice which 


83 Tertull. de Resur. Car. [c. 8.] ““ Caro manus 
“‘jmpositione adumbratur, ut et anima Spiritu il- 
* Juminetur.” 

84 Gen. xlviii. 14. 

852 Kings v. 11. 

86 Num. xxvii. 18. 

87 Matt. ix. 18; Mark v. 23 ; viii. 22. 


Imposition of Hands with Prayer Scriptural. 


[Boox V. 


might be supposed a bar to the goodness 
of God towards them. They ® brought 
him therefore young children to put his 
hands upom them and pray. 

[2.] After the ascension of our Lord and 
Saviour Jesus Christ, that which he had be- 
gun continued in the daily practice of his 
Apostles, whose prayer and imposition of 
hands were a mean whereby thousands be- 
came partakers of the wonderful gifts of 
God. The Church had received from 
Christ a promise that such as have believed 
in him these signs and tokens should follow 
them 83, “Τὸ cast out devils, to speak with 
“tongues, to drive away serpents, to be free 
“from the harm which any deadly poison 
“could work, and to cure diseases by im- 
“position of hands.” Which power, com- 
mon at the first ina manner unto all believ- 
ers, all believers had not power to derive or 
communicate unto all other men, but who- 
soever was the instrument of God to in- 
struct, convert and baptize them, the gift 
of miraculous operations by the power of 
the Holy Ghost they had not but only at the 
Apostles’ own hands**. For which cause 
Simon Magus perceiving that power to be 
in none but them, and presuming that they 
which had it might sell it, sought to pur- 
chase it of them with money 5. 

[3.] And as miraculous graces of the 
Spirit continued after the Apostles’ times ** ; 
(“ for,” saith Ireneus, “they which are tru- 
“ly his disciples do in his name and through 
“ grace received from him such works for 
“the benefit of other men as every of them 
“is by him enabled to work ; some cast out 
“ devils, insomuch as they which are deliy- 
“ered from wicked spirits have been there- 
“by won unto Christ, and do constantly 
“persevere in the church and society of 
“ faithful men ; some excel in the knowledge 
“of things to come, in the grace of visions 
“from God, and the gift of prophetical pre- 


88 Matt. xix. 13; Mark x. 13; Luke xviii. 15. 

89 Mark xvi. 17. 

90 Acts xix. 6. 

91 Acts vill. 17, 18. 

92 Tren. lib. 11. cap. 57. [p. 188. Διὸ καὶ ἐν τῳ ἐκ- 
είνου ὀνόματι of ἀληθῶς αὐτοῦ μαθηταὶ, παρ᾽ αὐτοῦ λά- 
βοντες τὴν χάριν, ἐπιτελοῦσιν ἐπ' εὐεργεσίᾳ Tn τῶν λοι- 
πῶν ἀνθρώπων, καθὼς εἷς ἕκαστος αὐτῶν τὴν δορεὰν εἴ- 
Ange παρ᾽ αὐτοῦ" of μὲν γὰρ δαίμονας ἐλαύνουσι βεβαίως 
καὶ ἀληθῶς, ὥστε πολλάκις καὶ πιστεύειν αὐτοὺς ἐκείνους 
τοὺς καθαρισθέντας ἀπὸ τῶν πονηρῶν πνευμάτων, καὶ 
εἶναι ἐν τὴ ἐκκλησίᾳ. of δὲ καὶ πρόγνωσιν ἔχουσι τῶν 
μελλόντων, καὶ ὀπτασίας, καὶ ῥήσεις προφητικάς" ἄλλοι 
δὲ τοὺς καμνόντας διὰ τῆς τῶν χειρῶν ἐπιθέσεως ἰῶνται; 
καὶ ὑγιεῖς ἀποκαθιστᾶσιν" ἤδη δὲ, κάθως ἔφαμεν, καὶ νεκ- 
ροὶ ἠγέρθησαν, καὶ παρέμειναν σὺν ἡμῖν ἱκανοῖς ἔτεσι. 
καὶ τί γάρ ; οὐκ ἔστιν ἀριθμὸν εἰπεῖν τῶν χαρισμάτων, 
ὧν κατὰ πάντος τοῦ κύσμου ἡ ἐκκλησία παρὰ θεοῦ λαβ- 
οὖσα, ἐν τῳ ὀνόματι Ἴησοῦ Χριστοῦ, τοῦ σταυρωθέντος 
ἐπὶ Ποντίου ἸΠιλάτου, ἑκαστῆς ἡμέρας én’ εὐεργεσίᾳ rn 
τῶν ἐθνῶν ἐπιτελεῖ, μήτε ἐξαπατῶσα τινὰς, μήτε ἐξαργυ- 
ριζομένη" ὡς γὰρ δωρεὰν εἴληφε παρὰ θεοῦ, δωρεὰν καὶ 
διακονεῖ. 


Ch. Ixvi. 4, 5.] Confirmation by the Apostles’ Successors. 445 


“diction; some by laying on their hands | “of the Holy Ghost, which willingly cor- 
“restore them to health which are griev- | “eth down from the Father to rest upon the 
ously afflicted, with sickness; yea there | “ purified and blessed bodies, as it were 
“are that of dead have been made alive | “acknowledging the waters of baptism a 
“and have afterwards many years convers- | “ fit seat.” St. ‘Cyprian in more particular 
“ed with us. What should I say? The| manner alluding to that effect of the Spirit 
« gifts are innumerable wherewith God hath | which here especially was respected 35, 
“ enriched his Church throughout the world, | ‘‘ How great,” saith he, “is that power and 
“and. by virtue whereof in the name of | “force wherewith the mind is here” (he 
“Christ crucified under Pontius Pilate the | meaneth in baptism) “enabled, being not 
* Church every day doth many wonders for | “ only withdrawn from that pernicious hold 
“the good of nations, neither fraudulently | “ which the world before had of it. not only 
“nor in any respect ‘of lucre and gain to; “so purified and made clean that no stain 
“herself, but as freely bestowing as ‘God on| “or blemish of the enemy’s invasion doth 
“her hath bestowed his divine graces;”) | “remain, but over and besides” (namely 
so it no where appeareth that ever any did | through prayer and imposition of hands) 
by prayer and imposition of hands sithence | “ becometh yet greater, yet mightier in 
the Apostles’ times make others partakers | “ strength, so far as to reign with a kind of 
of the like miraculous gifts and graces, as | “imperial dominion over “the whole band 
long as it pleased God to continue the same | “of that roaming and spoiling adversary.” 
in his Church, but only Bishops the Apos-| As muchis signified by Eusebius Emisenus 
tles’ successors for a time even in that pow- | saying, “the Holy Ghost which descendeth 
er. St. Augustine acknowledgeth that such | “ with saving influence upon the waters of 
gifts were not permitted to last always, lest | “ baptism doth there give that fulness which 
men should wax cold with the commonness | “ sufficeth for i innocency, and afterwards ex- 
of that the strangeness whereof at the : “hibiteth in confirmation an augmentation 


inflamed them*®*. Which words of St. Au-| “of further grace %.” The Fathers there- 
gustine declaring how the vuigar use of | fore being thus persuaded held confirmation 
those miracles was then expired, are no pre- | as *7 an ordinance apostolic always profita- 
judice to the iike extraordinary graces | ble 58 in God’s Church, although not always 
more rarely observed in some either then or | accompanied with equal largeness of those 
of later days. external effects which gave it countenance 
[4.] Now whereas the successors of the } at the first. 
Apostles had but only fora time such pow-| [5. [51 The cause of severing confirmatior The cause of severing confirmation 
er as by prayer and imposition of hands to 
bestow the Holy Ghost; the reason where- 
fore confirmation nevertheless by prayer 
and laying on of hands hath hitherto al- 
ways continued, is for other very speciat I 
benefits which the Church thereby enjoyeth. | « *tanium ipsum esse subtractum perniciosis con- 
The Fathers every where impute unto it that | « tactibus mundi, ut qui expiatus et purus, nulla 
gift or grace of the Holy Ghost, not which | « incursantis inimici labe capiatur; sed adhue 
maketh us first Christian men, but when “ majorem et fortiorem viribus fieri, ut in omnem 
we are made such, assisteth us in all vir- | “ adversarii grassantis exercitum imperioso jure 
tue, armeth us against temptation and sin. | “ dominetur.”] _ χὰ d 
For, after baptism administered, “there| % Euseb. Emis. Ser. de Pentee. [Ρ. 572. par. 1. 
“followeth,” saith Tertullian °4, “imposition | ™- v- Biblioth. Patr. Colon. “ Spiritus Sanctus, 


“of hands with invocation and invitation | “ 40] Super aquas baptismi salutifero descendit il- 
lapsu, in fonte plenitudinem tribuit ad innocen- 


— ------- “ tiam, in confirmatione augmentum prestat ad 
93 August. de Vera Relig. cap. 25. [t. i. 763. “« F.| “ gratiam.” Hooker, Ὁ. vi. expresses an opinion 
“ Accipimus majores nostros eo gradu fidei, quo a | that these homilies were Salvian’s.] 
“temporalibus ad #terna conscenditur, visibilia; 97 Aug. de Trin. lib. xv. cap. 26. [t. viii. 999. 
« miracula (non enim aliter poterant) secutos esse: | “ Quomodo ergo Deus non est, qui dat Sp. Sanc- 
“ per quos id actum_ est, ut necessaria non essent | “ tum? Immo quantus Deus est qui dat Deum! 
«ἐ posteris. Cum enim Ecclesia catholica per to-| ““ Neque enim aliquis discipulorum ejus dedit 
“ tum orbem diffusa atque fundata sit, nee mirac- | “ Sp. Sanctum. Orabant quippe ut veniret in eos 
ula illa in nostra tempora durare permissa sunt, | “‘ quibus manum imponebant, non ipsi eum dabant. 
“ne animus, semper visibilia quereret, et eorum | ‘ Quem morem in suis Preepositis etiam nunc ser- 
«ὁ consuetudine frigesceret genus humanum, quo- | “ vat Ecclesia...... ‘ Unxit eum Deus Sp. Sancto.’ 
“yum novitate flagravit: nec jam nobis dubium | “ Non utique oleo visibili, sed dono gratie, quod 
“esse oportet iis esse credendum, qui cum ea | “ visibili significatur unguento, quo baptizatos un- 
‘ predicarent que pauci assequuntur, se tamen | “ guit Ecclesia......Nos accipere quidem hoe do- 
** sequendos populis persuadere potuerunt.” J “ num possumus pro modulo nostro, effundere au- 
94 Tertull. de Baptis. [c. 8. “ Dehine manus im- | “ tem super alios non utique possumus ; sed ut hoc 
* ponitur, per benedictionem advocans et invitans | “ fiat, Deum super eos, a quo hoc efficitur, invo- 
“ Spiritum Sancium...Tunc ille sanctissimus Spir- | “ camus.” 
“ itus super emundata et benedicta corpora libens| % Heb. vi. 2. 


‘a Patre descendit, super “ a Patre descendit, super baptismi aquas tanquamr aquas tanquam 
e “« pristinam sedem recognoscens conquiescit.” Vid. 
Gen. i. 2.] 
95 an Tract. ad Donat. ο. 2. [Ἐ- 1. p. 4. “ Quan- 
tus hie animi potentatus! quanta vis est! non 


446 Imposition of Hands 
from baptism (for most commonly they 
went together) was sometimes in the min- 
ister, which being of inferior degree might 
baptize but not confirm, as in their case it 
came to pass whom Peter and John did 
confirm, whereas Philip had before bap- 
tized them °°; and in theirs of whom St. 
Jerome hath said', “I deny not but the 
“custom of the churches is that the Bishop 
“should go abroad, and imposing his hands 
“pray for the gift of the Holy Ghost on 
“them whom presbyters and deacons far 
“off in lesser cities have already baptized.” 
Which ancient custom of the Curch St. 
Cyprian groundeth upon the example of 
Peter and John in the eighth of the Acts 
before alleged. The faithful in Samaria, 
saith he, “had already obtained baptism: 
“only that which was wanting Peter and 
“ John supplied, by prayer and imposition 
“of hands to the end the Holy Ghost might 
“be poured upon them. Which also is 
“ done amongst ourselves, when they which 
“be already baptized are brofight to the 
“Prelates of the Church to obtain by our 
“prayer and imposition of hands the Holy 
“Ghost.” By this it appeareth that when 
the ministers of baptism were persons of in- 
ferior degree, the Bishops did after confirm 
whom such had before baptized. 

[0.1 Sometimes they which by force of 
their ecclesiastical calling might do as well 
the one as the other, were notwithstanding 
men whom heresy had disjoined from the 
fellowship of true believers. Whereupon 
when any man by them baptized and con- 
firmed came afterwards to see and renounce 
their error, there grew in some churches 
very hot contention about the manner of 
admitting such into the bosom of the true 
Church, as hath been declared in already 
the question of rebaptization. But the gen- 
eral received custom was only to admit 
them with imposition of hands and prayer. 
Of which custom while some imagined the 
reason to be for that heretics might give re- 
mission of sins by baptism, but not the 
Spirit by imposition of hands because them- 


99 Acts viii. 12—17. 

1 Hieron. advers. Lucif. cap. 4. [t. ii. p. 139. 
« Non abnuo hane esse ecclesiarum consuetudi- 
“ nem, ut ad eos qui longa in minoribus urbibus 
“ per presbyteros et diaconos baptizati sunt, epis- 
“ copus ad invocationem Sancti Spiritus manum 
“ jmpositurus excurrat.’”’] 

2Cypr. Epist. 73. [c. 6.] ad Jubaianum. [t. 11. p. 
202. ‘ Baptizari eos ultra non oportebat ; sed tan- 
«ὁ tummodo quod deerat, id a Petro et Joanne fac- 
“ tum est, ut oratione pro eis habita, et manu im- 
“‘ posita, invocaretur et infunderetur super eos 
“ Spiritus Sanctus. Quod nune quoque apud nos 
Ui Sate ut qui in Eeclesia baptizantur prepositis 
“ Ecclesie offerantur, et per nostram orationem 
“ ac manus impositionem Spiritum Sanctum con- 
** sequaritur, et signaculo Dominico consummen- 
a tur.”’] 


on reconciled Heretics. [Boox V. 
selves had not God’s Spirit, and that there- 
fore their baptism might stand but con- 
firmation must be given again: the imbe- 
cility of this ground gave Cyprian occasion 
to oppor himself against the practice of 
the Church herein, labouring many ways 
to prove that heretics could do neither 3 
and, consequently, that their baptism in all 
respects was as frustrate as their chrism; 
for the manner of those times was in con- 
firming to use anointing‘. On the other 
side against Luciferians which ratified onl 

the baptism of heretics but disannulled their 
confirmations and consecrations under pre- 
tence of the reason which hath been before 
specified, “ heretics cannot give the Hol 

“ Ghost,” St. Jerome proveth at large, that 
if baptism by heretics be granted available 
to remission of sins, which no man receiveth 
without the Spirit, it must needs follow that 
the reason taken from disability of bestow- 
ing the Holy Ghost was no reason wherefore 
the Church should admit converts with any 
new imposition of hands. Notwithstanding 
because it might be objected, that if the 
gift of the Holy Ghost do always join itself 
with true baptism, the Church, which think- 
eth the bishop’s confirmation after other 
men’s baptism needful for the obtaining of 
the Holy Ghost, should hold an error, St. 
Jerome hereunto maketh answer, that the 
cause of this observation is not any abso- 
lute impossibility of receiving the Holy 
Ghost by the sacrament of baptism unless 
a bishop add after it the imposition of hands, 
but rather a certain congruity and fitness 
to honour prelacy with such preeminences, 
because the safety of the Church dependeth 
upon the dignity of her chief superiors, to 
whom if some eminent offices of power 
above others should not be given, there 


3 [Ep. 74. 11. 213. “Cur eadem ejusdem ma- 
“ jestas nominis non preevalet manus impositione, 
“ quam valuisse contendunt in baptismi sanctifi- 
“ catione? Nam si potest quis extra Ecclesiam 


“templum et Spiritus Sanctus infundi?...... Qui 
* potest apud hereticos baptizatus Christam in- 
“ duere, multo magis potest Spiritum Sanctum, 
‘« quem Christus misit, accipere.” et Ep. 75. Fir- 
“‘ milianus Cypriano, p. 226. ‘Si ἴῃ nomine 
“Christi valuit foris baptisma ad hominem pur- 
“ gandum, in ejusdem Christi nomine valere illic 
“ potuit et manus impositio ad accipiendum. Spir- 
“ itum Sanctum. Et incipient cetera quoque que 


“ apud hereticos aguntur justa ac legitima vide- 
“cc Lab fal| 

4[Tertull. de Baptismo, c. 7. “ Egressi de la- 
“ vacro, perunguimur benedicta unctione de pris- 
* tina disciplina, qui ungui oleo de cornu in sacer- 
‘ dotium solebant.” ‘This seems to be the earliest 
mention of Chrism. See Bingham, Antiq. xii. 3. 
2. From Tertullian’s mode of speaking it would 
seem to have been then asett!ed and probably ἃ gene- 
ral custom. And Bishop Pearson (Lect. in Act. 
Apost. v. 6.) considers it to have been practised 


immediately after the Apostles.] 


Ch. Ixvi. 7, 8.] Growing Neglect 
would be in the Church as many schisms 
as priests®. By which answer it appeareth 
his opinion was, that the Holy Ghost is re- 
ceived in baptism; that confirmation is only 
a sacramental complement; that the reason 
why bishops alone did ordinarily confirm, 
was not because the benefit, grace, and 
dignity thereof is greater than of baptism, 
but rather, for that by the Sacrament of 
Baptism men being admitted into God’s 
Church, it was both reasonable and conve- 
nient that if he baptize them not unto whom 
the chiefest authority and charge of their 
souls belongeth, yet for honour’s sake and 
in token of his spiritual superiority over them, 
because to bless is an act of authority δ, the 
performance of this annexed ceremony 
should be sought for at his hands. Now 
what effect their imposition of hands hath 
either after baptism administered by here- 
tics or otherwise, St. Jerome in that place 
hath made no mention, because all men un- 
derstood that in converts it tendeth to the 
fruits of repentance, and craveth in behalf 
of the penitent such grace as David after 
his fall desired at the hands of God7; in 
others the fruit and benefit thereof is that 
which hath been before shewed. 

[7.1 Finally sometime the cause of sever- 


ing confirmation from baptism was in the 
parties that received baptism being infants, 
at which age they might be very well ad- 
mitted to live in the family ; but because to 
fight in the army of God, to discharge the 
duties of a Christian man, to bring forth the 


5 [t. ii. 137. “ Lucif. ‘ Ego recipio laicum peeni- 
““tentem per manus impositionem et invocation- 
“em Spiritus Sancti sciens ab hereticis Spiritum 
“Sanctum non posse conferri’...... Orthod. .... 
* «Quomodo dicis, sine adventu Spiritus Sancti 
“ apud Arianos peccata posse dimitti? Quomodo 
« antiquis sordibus anima purgatur, que sanctum 
* non habet Spiritum? Neque enim aqua lavat 
“ animam, sed prius ipsa lavatur a Spiritu, ut ali- 
os lavare spiritualiter possit ... Apparet, Bap- 
“ς tisma non essc sine Spiritu Sancto.. . (p. 138.) 
* Tgitur si Arianus Spiritum Sanctum non potest 
* dare, ne baptizare quidem potest : quia Ecclesie 
“ baptisma sine Spiritu Sancto nullum est’. &(p. 
* 139.) Lucif. « An nescis etiam ecclesiarum hune 
“esse morem, ut baptizatis postea manus impo- 

-“ nantur, et ita invocetur Spiritus Sanctus? Ex) 
‘© quo animadyertes non Ecclesiz consuetudinem 
* sequi, licet ante advocationem Spiritus constet 
“aliquem baptizatum’. . Orthod... . ‘Si hoc lo- 
“ co queris, quare in Ecclesia baptizatus nisi per 
“ manus episcopi non accipiat Sp. Sanctum, quem 
‘* omnes asserimus in vero baptismate tribui: disce 
“ hanc observationem ex ea auctoritate descendere, 
“qua post ascensum Domini Sp. Sanctus ad 
« Apostolos descendit. Et multis in locis idem 
“ factum reperimus, ad honorem potius sacerdotii 
** quam ad legis necessitatem . .. Ecclesie salus 
“jn summi sacerdotis dignitate pendet : cui si non 
* exsors quedam et ab omnibus eminens detur po- 
* testas, tot in ecclesiis efficientur schismata, quot 


“ sacerdotes.’ ”’] 
6 Heb. vii, 7. 7 Psalm li. 10—12. 


of Confirmation. 447 
fruits and to do the works of the Holy 
Ghost their time of ability was not yet 
come (so that baptism were not deferred) 
there could by stay of their confirmation no 
harm ensue but rather good. For by this 
mean it came to pass that children in ex- 
pectation thereof were seasoned with the 
principles of true religion before malice and 
corrupt examples depraved their minds, a 
good foundation was laid betimes for direc- 
tion of the course of their whole lives, the 
seed of the Church of God was preserved 
sincere and sound, the prelates and fathers 
of God’s family to whom the cure of their 
souls belonged saw by trial and examina- 
tion of them a part of their own heavy bur- 
den discharged, reaped comfort by behold- 
ing the first beginnings of true godliness in 
tender years, glorified Him whose praise 
they found in the mouths of infants, and 
neglected not so fit opportunity of giving 
every one fatherly encouragement and ex- 
hortation. Whereunto imposition of hands 
and prayer being added, our warrant for 
the great good effect thereof is the same 
which Patriarchs, Prophets, Priests, Apos- 
tles, Fathers and men of Ged have had for 
such their particular invocations and bene- 
dictions, as no man I suppose professing 
truth of religion will easily think to have 
been without fruit. 

[8.1 No, there is no cause we should 
doubt of the benefit, but surely great cause 
to make complaint of the deep neglect of 
this Christian duty 8 almost with all them to 
whom by right of their place and calling 
the same belongeth. Let them not take it 
an evil part, the thing. is true, their small 
regard hereunto hath done harm in the 
Church of God. That which error rashly 
uttereth in disgrace of good things ® may 


8 [Caudry in Strype, Aylm. 89. “ The Bishops 
“ themselves, for the most part, these twenfy-nine 
“ years, had not observed it,” (the Book of Com- 
mon Prayer) . . . “ in not confirming of children.” 
Archbishop Whitgift writes, in a circular letter, 
Sept. 1591, “Iam very sorry to hear that my 
“ brethren, the Bishops of the province of Canter- 
“ bury, do so generally begin to neglect to confirm 
‘children: at least to call for and exact both the 
“use of it, and of the catechising children in the 
“ Church by the minister.” Strype, Whitg. iii. 
289.] 

9{Adm. ap. Whitg. Def. 725. “ As for confir- 
“ mation, as they use it by the Bishop alone to 
« them that lack both discretion and faith, it is su- 
“ perstitious, and not agreeable to the word of 
“ God, but popish and peevish. We speak not of 
“ other toys used init; and how far it differeth 
“ from the first institution, they themselves that 
“are learned can witness.”] 'T. C. lib. i. p. 199. 
[160.] “ΤΟΙ me why there should be any such 
“confirmation in the Church, being brought 
“ in by the feigned decretal epistles of the Popes,” 
(this is retracted by the same T. C. lib. iii. p. 232. 
“That it is ancienter than the feigned decretal 
“ epistles I yield unto :”) “ and no one tittle there- 


448 


peradventure be sponged out, when the 
print of those evils which are grown through 
neglect will remain behind. 

[9.] ‘Thus much therefore generally spo- 
ken may serve for answer unto their de- 
mands that require us to tell them “ why 
“ there should be any such confirmation in 
“the Church,” seeing we are not ignorant 
how earnestiy they have protested against 
it; and how directly (although untruly, for 
so they are content to acknowledge) it hath 
“by some of them been said to be first 
“brought in by the feigned decretal epistles 
“of the Popes;” or why it should not be 
“utterly abolished, seeing that no one title 
“thereof can be once found in the whole 
“ Scripture,” except the epistle to the He- 
brews be Scripture !°; and again seeing 
that how free soever it be now from abuse, if 
we look back to the times past, which wise 
men do always more respect than the present, 
it hath been abused, and is found at the 
length no such profitable ceremony as the 
whole silly Church of Christ for the space 
of these sixteen hundred years hath through 
want of experience imagined; last of all 
“seeing” also besides the cruelty which 
is shewed towards poor country people, 
who are fain sometime to let their ploughs 
stand still, and with incredible wearisome 
τ of being once found in the Scripture, and seeing 
“ that it hath been so horribly abused, and not 
* necessary, why ought it not to be utterly abol- 
“jshed? And thirdly this confirmation hath 
“5 many dangerous pots in it. The first step of 
“ popery in this confirmation is the laying on of 
‘hands upon the head of the child, whereby the 
** opinicn that it is a sacrament is confirmed, es- 
* pecially when as the prayer doth say that it is 
“ done according to the example of the Apostles, 
“ which is a manifest untruth, and taken indced 
‘‘ from the popish confirmation. 
“ that the bishop as he is called must be the only 
« minister of it, whereby the popish opinion which 
“esteemeth it above baptism is confirmed. For 
‘« whilst baptism may be ministered of the minis- 
“ ter, and not confirmation but only of the bishop, 
“ there is great cause of suspicion given to think 
“ that baptism is not so precious a thing as confir- 
“ mation, seeing this was one of the principal rea- 
“ sons whereby that wicked opinion was estab- 
* lished in popery. I do not here speak of the incon- 
«ἐ venience, that men are constrained with charges 
“ to bring their children oftentimes half a score of 
«ὁ miles for that which if it were needful might be 
“as wel: done at home in their own parishes. The 
“ third is for that the book saith a cause of using 
“ confirmation is that by imposition of hands and 
“prayer the children may receive strength and 
“ defence against all temptations, whereas there 
“is no promise that by the laying on of hands up- 
“ on children any such gift shall be given: and it 
“ maintaineth the popish distinction, that the Spir- 
“ it of God is given at baptism unto remission of 
“ gins, and in confirmation unto strength.” [Comp. 
Whitg- Def. 785; T. C. iii. 232; Learned Disc. 
ap. Bridges, Def. of Gov. p. 806.] 

10 Heb. vi. 2. 


Minor Objections to Episcopal Confirmation. 


The second is for | 


'Boox V. 


now and then little less than a whole “half- 
score of miles” for a bishop’s blessing, 
“which if it were needful might as well be 
“done at home in their own parishes,” 
rather than they to purchase it with so 
great loss and so intolerable pain; there 
are they say in confirmation besides this, 
three terrible points. 

The first is “laying on of hands with 
“ pretence that the same is done to the ex- 
“ ample of the Apostles,” which is not only 
as they suppose “a manifest untruth 1” 
(for all the world doth know that the Apos- 
tles did never after baptism lay hands on 
any, and therefore St. Luke which saith 
they did was much deceived 13) but farther 
| also we thereby teach men to think impost- 
tion of hands a sacrament, belike because 
it is a principle engrafted by common light 
of nature in the minds of men that all things 
done by apostolic example must needs be 
sacraments. 

The second high point of danger is, that 
by “ tying confirmation to the bishop alone 
“ there is great cause of suspicion given to 
“think that baptism is not so precious a 
“ thing as confirmation :” for will any man 
think that a velvet coat is of more price 
than a linen coif, knowing the one to be an 
ordinary garment, the other an ornament 
which only sergeants at law do wear ? 

Finally, to draw to an end of perils, the 
last and the weightiest hazard is where 
the book itself doth say that children by 
imposition of hands and prayer may re- 
ceive strength against all temptation : which 
speech as a two-edged sword doth both 
ways dangerously wound; partly because 
it ascribeth grace to imposition of hands, 
whereby we are able no more to assure 
ourselves in the warrant of any promise 
from God that his heavenly grace shall be 
given, than the Apostle was that himself 
should obtain grace by the bowing of his 
knees to God'!3, and partly because by 
usjpg the very word strength in this matter, 
a Word so apt to spredd infection, we “main- 
“tain” with “ popish” evangelists an old 
forlorn ‘ distinction” of the Holy Ghost be- 
stowed upon Christ's Apostles before his 
ascension into heaven !, and “ augmented” 
upon them afterwards 5, a distinction of 
grace infused into Christian men by de- 
grees, planted in them at the first by bap- 
tism, after cherished, watered, and (be it 
spoken without offence) strengthened as by 
other virtuous offices which piety and true 
religion teacheth, even so by this very spe- 


[So 2 Adm. 42. “It hath no ground out of 
“ the Scriptures at all.’ 

12 Acts viii. 15, 17. 14 John xx. 22. 

13 Ephes. iii. 14. 15 Acts i. 8. 


toil of their feeble bodies to wander over 
mountains and through woods it may be 


Ch. Ixvii. 1—3.] 


cial benediction whereof we speak, the rite | 
or ceremony of Confirmation. 
LXVH. The grace which we have by 
the holy Eucharist doth not begin but con- 
tinue life. No man therefore 
ΜΗ ΣΝ receiveth this sacrament before 
Body aud Baptism, because no dead thing 
Bloodof Christ. is capable of nourishment. 
That which groweth must of 
necessity first live. If our bodies did not 
daily waste, food to restore them were ἃ 


Ofthe Sacra- 


thing superfluous. And it may be that the 
grace of baptism would serve to eternal 
life, were it not that the state of our spiritual 
being is daily so much hindered and im- 
paired after baptism. In that life therefore 
where neither body nor soul can decay, our 
souls shall as little require this sacrament 
as our bodies corporal nourishment, but as 
long as the days of our warfare last, during | 
the time that we are both subject to diminu- 

tion and capable of augmentation in grace, 

the words of our Lord and Saviour Christ 

will remain forcible, “ Except ye eat the 

“flesh of the Son of man and drink his 

“blood ye have no life in you 15." 

Life being therefore proposed unto all 
men as their end, they which by baptism 
have laid the foundation and attained the 
first beginning of a new life have here their 
nourishment and food prescribed for contin- 
uance of life in them. Such as will live 
the life of God must eat the flesh and drink 
the blood of the Son of man, because this is 
a part of that diet which if we want we can- 
not live. Whereas therefore in our infancy 
We are incorporated into Christ and by 
Baptism receive the grace of his Spirit 
without any sense or feeling of the gift 
which God bestoweth, in the Eucharist we 
so receive the gift of God, that we know by 
grace what the grace is which God giveth 
us, the degrees of our own increase in holi- 
ness and virtue we see and can judge of 
them, we understand that the strength of 
our life begun in Christ is Christ, that his 
flesh is meat and his blood drink, not by sur- 
mised imagination but truly, even so truly 
that through faith we perceive in the body 

nd blood sacramentally presented the very 
taste of eternal life, the grace of the sacra- 
ment is here as the food which we eat and 
drink. 

[2.] This was it that some did exceed- 
ingly fear, lest Zuinglius'” and Gicolam- 


16 John vi. 53. 

1 [E. g. Zuingl. De Vera et Falsa Relig. Opp. 
ii. Ὁ 202.“ Qui in hac publica gratiarum actione 
‘‘ interesset, toti se Ecclesie probaret ex eorum 
“ esse numero, qui Christo pro nobis exposito fide- 
“rent... . Unde et Communio sive Communicatio 
“ apud Paulum vocatur.” fol. 204. “ Christus est 
“anime cibus, quod ea dum videt Deum Filio 
“unigenito non pepercisse,.... certa fit gratie 
* Dei salutisque.” f 207. (after exposing the doc- 
trine of gross corporal manducation) he adds, | 


Vor. I 29 


State of the Sacramentarian Controversy. 


449 


padius would bring to pass, that men should 
account of this sacrament but only as of a 
shadow, destitute, empty and void of Christ. 
But seeing that by opening the several 
opinions which have been held, they are 
grown for aught I can see on all sides at 
the length to a general agreement !® con- 
cerning that which alone is material, name- 
ly the real participation of Christ and of 
life in his body and blood by means of this 
sacrament ; wherefore should the world 
continue still distracted and rent with so 
manifold contentions, when there remain- 
eth now no controversy saving only about 
the subject where Christ is? Yea even in 
this point no side denieth but that the soul 
of man is the receptacle of Christ’s pres- 
ence. Whereby the question is yet driven 
to a narrower issue, nor doth any thing rest 
doubtful but this, whether when the sacra- 
ment is administered Christ be whole with- 
in man only, or else his body and blood be 
also externally seated in the very consecra- 
ted elements themselves; which opinion 
they that defend are driven either to con- 
substantiate and incorporate Christ with 
elements sacramental, or to transubstan- 
tiate and change their substance into his; 
and so the one to hold him really but in- 
visibly moulded up with the substance of 
those elements, the other to hide him under 
the only visible show of bread and wine, the 
substance whereof as they imagine is abol- 
ished and his succeeded in the same 
room. 

[3.1 All things considered and compared 
with that success which truth hath hitherto 
had by so bitter conflicts with errors in this 
point, shall I wish that men would more 
give themselves to meditate with silence 
what we have by the sacrament, and less 
to dispute of the manner how? If any man 
suppose that this were too great stupidity 
and dullness, let us see whether the Apos- 
tles of our Lord themselves have not done 
the like. It appeareth by many examples 
that they of their own disposition were very 
scrupulous and inquisitive, yea in other 


«Liberum cuique de spirituali manducatione 
“ utcunque velit sentire, modo Christi non suis 
“ nitatur placitis.” £212. “ Est Eucharistia, sive 
« Synaxis, sive Cena Dominica, nihil aliud quam 
« Commemoratio, qua ii qui se Christi morte et 
“ sanguine firmiter cregunt Patri reconciliatos esse, 
« hance vitalem mortem annunciant.” fol. 213. “Au- 
* gustinum, pre aliis acuto perspicacique ingenio 
“ virum, sua tempestate non fuisse ausum diserte 
«ὁ veritatem proloqui, quee jam casum magna parte 
« dederat. Vidit omnino pius homo quid hoc 
τι sacramentum esset, et in quem usum esset 
“ institutum ; verum invaluerat opinio de corpo- 
“ rea carne.” ] 

i8 [Chiefly by the influence of Calvin on the one 
side and Melancthon on the other. See Mosheim, 
E. H. Cent. xvi. δ. iii. p. ii. c. 1. ne. 27. and ο. 2. 
ne, 12.] 


450 


cases of less importance and less difficulty | 
always apt to move questions. How cometh | 
it to pass that so few words of so high a 

mystery being uttered, they receive with 
gladness the gift of Christ and make no 
show of doubtor scruple ? The reason here- 
of is not dark to them which have any thing 
at all observed how the powers of the mind 
are wont to stir when that which we infi- 
nitely long for presenteth itself above and 
besides expectation. Curious and intricate 
speculations do hinder, they abate, they 
quench such inflamed motions of delight 
and joy as divine graces use to raise when 
extraordinarily they are present. The mind 
therefore feeling present joy is always mar- 
vellous unwilling to admit any other cogi- 
tation, and in that case casteth off those dis- 
putes whereunto the intellectual part at 
other times easily draweth. 

A manifest effect whereof may be noted 
if we compare with our Lord’s disciples in 
the twentieth of John the people that are 
said in the sixth of John to have gone after 
him to Capernaum. These leaving him on 
the one side the sea of Tiberias, and find- 
ing him again as soon as themselves by 


Christ really present in the worthy Receiver. 


ship were arrived on the contrary side, 
whither they knew that by ship he came 
not, and by land the journey was longer 
than according to the time he could have 
to travel, as they wondered so they asked 
also, ‘“‘ Rabbi, when camest thou hither 1°?” 
The disciples when Christ appeared to them 
in far more strange and miraculous manner 
moved no question, but rejoiced greatly in 
that they saw. For why? The one sort 
beheld only that in Christ which they knew 
was more than natural, but yet their affec- 
tion was not rapt therewith through any 
great extraordinary gladness, the other 
when they looked on Christ were not igno- 
rant that they saw the wellspring of their 
own everlasting felicity; the one because 
they enjoyed not disputed, the other dispu- 
ted not because they enjoyed. 

[4.] If then the presence of Christ with 
them did so much move, judge what their 
thoughts and affections were at the time 
of this new presentation of Christ not be- 
fore their eyes but within their souls. They 
had learned before that his flesh and blood 
are the true cause of eternal life; that this 
they are not by the bare force of their own 
substance, but through the dignity and 
worth of his Person which offered them up 
by way of sacrifice for the life of the whole 
world, and doth make them still effectual 


thereunto ; finally that to us they are life 
in particular, by being particularly re- 
ceived. Thus much they knew, although 
as yet they understood not perfectly to 
what effect or issue the same would come, 
till at the length being assembled for no 


19 John vi. 25. 


[Boox V, 


other cause which they could imagine but 
to have eaten the Passover only that Moses 
appointeth, when they saw their Lord and 
Master with hands and eyes lifted up to 
heaven first bless and consecrate for the 
endless good of ail generations till the 
world’s end the chosen elements of bread 
and wine, which elements made for ever 
the instruments of life by virtue of his divine 
benediction they being the first that were 
commanded to receive from him, the first 
which were warranted by his promise that 
not only unto them at the present time but 
to whomsoever they and their successors 
after them did duly administer the same 
those mysteries should serve as conducts 0 
life and conveyances of his body and blood 
unto them, was it possible they should hear 
that voice, “Take, eat, this is my body; 
“drink ye all of this, this is my blood;” 
possible that doing what was required and 
believing what was promised, the same 
should have present effect in them, and not 
fill them with a kind of fearful admiration 
at the heaven which they saw in them- 
selves? They had at that time a sea of 
comfort and joy to wade in, and we by that 
which they did are taught that this heaven- 
ly food is given for the satisfying of our 
empty souls, and not for the exercising of 
our curious and subtile wits. 

[5.] If we doubt what those admirable 
words may import, let him be our teacher 
for the meaning of Christ to whom Christ 
was himself a schoolmaster, let our Lord’s 
Apostle be his ἰη θερείας, content we our- 
selves with his explication My body, the 
communion of my body, My blood, the com- 
munion of my blood. Is there any thing 
more expedite, clear, and easy, than that 
as Christ is termed our life because through 
him we obtain life, so the parts of this sa- 
crament are his body and blood for that 
they are so to us who receiving them re- 
ceive that by them which they are termed ? 
The bread and cup are his body and blood 
because they are causes instrumental upon 
the receipt whereof the participation of his 
body and blood ensueth. For that which 
produceth any certain effect is not vainl 
nor improperly said to be that very effec 
whereunto it tendeth. Every cause is in 
the effect which groweth from it. Our 
souls and bodies quickened to eternal life 
are effects the cause whereof is the Person 
of Christ, his body and blood are the true 
wellspring out of which this life flowethall 
So that his body and blood are in that very 
subject whereunto they minister life not 
only by effect or operation, even as the in- 
fluence of the heavens is in plants, beasts, 
men, and in every thing which they quick- 
en, but also by a far more divine and mys- 
tical kind of union, which maketh us one 
with him even as he and the Iather are 
one. 


Ch. Ixvii. 6, 7.] His Presence in the Elements not an essential Doctrine. 


[6.] The real presence of Christ’s most 
vlessed body and blood is not therefore to 
be sought for in the sacrament, but in the 
worthy receiver of the sacrament. 

And with this the very order of our Sa- 
viour’s words agreeth, first “take and eat;” 
then “this is my Body which was broken 
“for you:” first “drink ye all of this ;” 
then followeth “this is my Blood of the | 
“New Testament which is shed for many | 
“for the remission of sins 2°.” 1 see not 
which way it should be gathered by the 
words of Christ, when and where the bread 
is His body or the cup His blood, but only 
in the very heart and soul of him which 
receiveth them. As for the sacramenis, 
they really exhibit, but for aught we can 
gather out of that which is written of them, 
they are not really nor do really contain in 
themselves that grace which with them or 
by them it pleaseth God to bestow. 

If on all sides it be confessed that the 
grace of Baptism is poured into the soul 
of man, that by water we receive it al- 
though it be neither seated in the water 
nor the water changed into it, what should 
induce men to think that the grace of the 
Eucharist must needs be in the Eucharist 
before it can be in us that receive it ? 

The fruit of the Eucharist is the partici- 
pation of the body and blood of Christ. 
There is no sentence of Holy Scripture 
which saith that we cannot by this sacra- 
ment be made partakers of his body and 
blood except they be first contained in the 
sacrament or the sacrament converted into 
them. “This is my body,” and “this is my 
“blood,” being words of promise, sith we 
all agree that by the sacrament Christ doth 
really and truly in us perform his promise, 
_why do we vainly trouble ourselves with so 
fierce contentions whether by consubstan- 
tiation, or else by transubstantiation the sa- 
crament itself be first possessed with Christ, 
orno? A thing which no way can either 
further or hinder us howsoever it stand, be- 
cause our participation of Christ in this 
sacrament dependeth on the co-operation 
of his omnipotent power which maketh it 
τ his body and blood to 53), whether with 
change or without alteration of the element 
such as they imagine we need not greatly 
to care nor inquire **. 


20 Mark xiv. 22 ; [Matt. xxvi. 26—28.] 
31 (Chr. 35. “ Instruct us whether the 
* institution e sacrament by Christ... . bee 
“not the true and right making of it Christe’s 
* bodie and blood unto us, and upon what ground 
“ of Scripture it may be proved that the co-opera- 
“tion of his omnipotent power doeth make it his 
“bodie and blood unto us, and in what sense.” 
Hooker, MS. note. “ God by this. . . doctrine 
“ did but at the first institute, and doth now no 
“farther meddle with the ministry thereof by as- 
“ sisting it any way to take effect in men’s soules 
“ through the power of his holy Spirit.” | 
%2[Chr. Letter, 34. “In which words you 


451 


[7.] Take therefore that wherein all 
agree, and then consider by itself what 
cause why the rest in question should not 
rather be left as superfluous than urged as 
necessary. It is on all sides plainly con- 
fessed, first that this sacrament is a true 
and a real participation of Christ, who 
thereby imparteth himself even his whole 


ἐς seeme to make light of the doctrine of Transub- 
“ stantiation, as a matter not to be stoode upon 
“or to be contended for, cared for or enquired 
“into: which maketh us to marvell how our 
“Church and Reverend Fathers have all this 
“ time past been deceayed. What should cause 
“ them to affirme it to bee a thing contrarie to the 
τε playne wordes of Scripture, overturning the na- 
“ture of the Sacrament ; to call it monstrous 
“ doctrine ; why so manie reverend Fathers, as 
* Cranmer, Ridley, Hooper, Latimer, Rogers, 
“ Bradford, &c. have given their lives in witnes 
“ against it, if it bee a thinge that neither further- 
“eth nor hindreth, a thing not to bee cared for, 
“ nor enquired after ?” 

Hooker, MS. note. “ Not to be stood upon or 
“* contended for by them, because it is not a thing 
“ necessary, although because it is false, as long 
“as they doe persist to maintaime and urge it, 
“ there is no man so grosse as to thinke in this 
“ case wee may neglect it. Against them it is 
“ therefore said, They ought not to stand in it as 
“in a matter of faith, nor to make so high ac- 
“ compt of it, inasmuch as the Scripture doth only 
* teach the communion of Chnist in the holy Sa- 
“‘ crament, and neither the one nor the other way 
“of preparation thereunto. It sufficed to have 
“ believed this, and not by determining the man- 
‘ner how God bringeth it to passe, to have entan- 
“ gled themselves with opinions sostrange, so impos: 
κε sible to be proved true. They should have con- 
* sidered in this particular Sacrament that which 
“ Bellarmine acknowledgeth of sacraments in 
“ generall, It is a matter of faith to believe that 
“sacraments are instruments whereby God work- 
“ eth grace in the soules of men, but the manner 
“ how he doth it is not a matter of faith.” 

Again, p. 33. “ Whereas popish doctrine doth 
“hold that priests by wordes of consecration 
“‘ make the reall, my whole discourse is to shew 
“that God by the Sacrament maketh the mys- 
“ ticall bodie of Christ ; and that seing in this 
“point as well Lutherans as Puapists agree with 
“us, which only point conteineth the benefit wee 
“ have of the Sacrament, it is but needles and un- 
profitable for them to stand, the one upon con- 
“substantiation, and upon transubstantiation the 
“other, which doctrines they neither can prove 
“nor are forced by any necessity to maintein, but 
might very well surcease to urge them, if they 
“ did hartily affect peace, and seeke the quietnes 
“ of the Church. 

* See Bulinger De Eucharistia, p. 11. See Cal- 
** vin’s Institutions. See an Epistle of Frithus in 
“ the book of Martyrs touching this point.” Foxe, 
Acts and Monuments, t. ii. 1034.  * Well,’ said 
“they, ‘dost thou not think that his very natural 
LS . ταὶ , flesh, blood and bone, is contained under 
“the Sacrament, and there present, without all 
“ figure or similitude ? ‘ No,’ said I, ‘I do not so 
“think. Notwithstanding I would not that any 
* should count, that I make my saying, which ig 


452 


entire Person as a mystical Head unto ev- 
ery soul that receiveth him, and that every 
such receiver doth thereby incorporate or 
unite himself unto Christ as ἃ mystical mem- 
ber of him, yea of them also whom he ac- 
knowledgeth to be his own; secondly that 
to whom the person of Christ is thus com- 
municated, to them he giveth by the same 
sacrament his Holy Spirit to sanctify them 
as it sanctifieth him which is their head ; 
thirdly that what merit, force or virtue so- 
ever there is in his sacrificed body and 
blood, we freely, fully and wholly have it 
by this sacrament; fourthly that the effect 
thereof in us is a real transmutation of our 
souls and bodies from sin to righteousness, 
from death and corruption to immortality 
and life ; fifthly that because the sacrament 
being of itself but a corruptible and earth- 
ly creature must needs be thought an un- 
likely instrument to work so admirable ef- 
fects in man, we are therefore to rest our- 
selves altogether upon the strength of his 
glorious power who is able and will bring 
to pass that the bread and cup which he 
giveth us shall be truly the thing he prom- 
iseth. Ἶ 

[8.7 It seemeth therefore much amiss that 
against them whom they term Sacramenta- 
ries so many invective discourses are made 
all running upon two points, that the Eu- 
charist is not a bare sign or figure only, 
and that the efficacy of his body and blood 
is not all we receive in this sacrament. For 
no man having read their books and writ- 
ings which are thus traduced can be igno- 
rant that both these assertions they plainly 
confess to be most true. They do not so 
interpret the words of Christ as if the name 
of his body did import but the figure of his 
body, and) to be were only to signify his 
blood. They grant that these holy myste- 
ries received in due manner do instrumen- 
tally both make us partakers of the grace 
of that body and blood which were given 
for the life of the world, and besides also 
impart unto us even in true and real though 
mystical manner the very Person of our 
Lord himself, whole, perfect, and entire, as 
hath been shewed. 

[9 Now whereas all three opinions do 
thus far accord in one, that strong conceit 
which two of the three have embraced as 


“ the negative, any article of faith. For even as 
“ Tsay, that you ought not to make any necessary 
“ article of the faith of your part, (which is the 
“affirmative,) so I say again, that we make no 
“ necessary article of the faith ef our part, but 
“ leave it indifferent for all men to judge therein, 
‘as God shall open his heart, and no side to con- 
“ demn or despise the other, but to nourish in all 
“ things brotherly love, and one to bear another’s 
“ infirmity.” And p. 1035. “ I will not hold it 
“as an article of faith, but that you may without 
“danger or damnation either believe it or think 
* the contrary.” } 


Agreement of Catholics touching the real Presence : 


[Boox V. 


| touching a literal, corporal and oral man- 


ducation of the very substance of his flesh 
and blood is surely an opinion no where de- 
livered in Holy Scripture, whereby they 
should think themselves bound to believe 
it, and (to speak with the softest terms we 
can use) greatly prejudiced in that when 
some others did so conceive of eating his 
flesh, our Saviour to abate that error in 
them gave them directly to understand how 
his flesh so eaten could profit them nothing, 
because the words which he spake were 
spirit, that is to say, they had a reference 
to a mystical participation, which mystical 
participation giveth life. Wherein there is 
small appearance of likelihood that his 
meaning should be only to make them Mar- 
cionites by inversion, and to teach them 
that as Marcion did think Christ seemed to 
be aman but was not, so they contrariwise 
should believe that Christ in truth would so 
give them as they thought his flesh to eat, 
but yet lest the horror thereof should offend 
them, he would not seem to do that he did. 

[10.] When they which have this opin- 
ion of Christ in that blessed sacrament go 
about to explain themselves, and to open 
after what manner things are brought to 
pass, the one sort lay the union of Christ's 
deity with his manhood as their first foun- 
dation and ground ; from thence they infer 
a power which the body of Christ hath 
thereby to present itself in all places; out 
of which ubiquity of his body they gather 
the presence thereof with that sanctified 
bread and wine of our Lord’s table; the 
conjunction of his body and blood with those 
elements they use as an argument to shew 
how the bread may as well in that respect 
be termed his body because his body is 
therewith joined, as the Son of God may 
be named man by reason that God and man 
in the person of Christ are united; to this 
they add how the words of Christ com- 
manding us to eat must needs import that 
as he hath coupled the substance of his 
flesh and the substance of bread together, 
so we together should receive both; which 
labyrinth as the other sort doth justly shun, 
so the way which they take to the same inn 
is somewhat more short but no whit more 
certain. For through God’s omnipotent 
power they imagine that transubstantiation 
followeth upon the words of consecration, 
and upon transubstantiation the participa- 
tion of Christ’s both body and blood in the 
only shape of sacramental elements. 

So that they all three do plead God’s 
omnipotency : sacramentaries to that alter- 
ation which the rest confess he accomplish- 
eth ; the patrons of transubstantiation over 
and besides that to the change of one sub- 
stance into another; the followers of con- 
substantiation to the kneading up of both 
substances as it were into one lump, 

[11.] Touching the sentence of antiquity 


Ch. Ixvii. 11.] 


in this cause, first forasmuch as they knew 
that the force of this sacrament doth neces- 
sarily ea the μέ τίου of Christ’s both 
body and blood, they used oftentimes the 
same as an argument to prove that Christ 
hath as truly the substance of man as of 
God, because here we receive Christ and 
those graces which flow from him in that 
he isman. So that if he have no such be- 
ing, neither can the sacrament have any 
such meaning as we all confess it hath. 
Thus Tertullian 25, thus Ireney *4, thus The- 
odoret* disputeth. 

Again as evident it is how they teach 
that Christ is personally there present, yea 
present whole, albeit a part of Christ be 
corporally absent from thence ; that Christ*® 
assisting this heavenly banquet with his per- 
sonal and true presence 37 doth by his own 
divine power add to the natural substance 


23 Acceptum panem et distributum discipulis 
corpus suum illum fecit, ‘ hoc est corpus meum’ 
 dicendo, id est figura corporis mei. Figura au- 
tem non fuisset nisi veritatis esset corpus, cum 
 yacua res quod est phantasma figuram capere 
“non posset.” ‘Tertull. contra Marc. lib. iv. 
cap. 40. 

24 « Secundem hec” (that is to say if it should 
be true which heretics have taught denying that 
Christ took upon him the very nature of man) 
“nec Dominus sanguine suo redemit nos, neque 
 calix Eucharistic communicatio sanguinis ejus 
“erit, nec panis quem frangimus communicatio 
τε corporis ejus est. Sanguis enim non est nisi a 
ἐς yenis et carnibus et a reliqua que est secundum 
« hominem substantia.” Iren. lib. y. cap. 2 [p.395.] 

25 Ei τοῖνυν τοῦ ὄντος σώματος ἀντίτυπά ἐστι τὰ 
θεῖα μυστήρια, σῶμα ἄρα ἐστὶ καὶ νῦν τοῦ δεσπότου τὸ 
σῶμα, οὐκ εἰς θεότητος φύσιν μεταβληθὲν ἀλλὰ θείας 
δόξης ἀναπλησθέν. Theodor. ᾿Ασύγχυτος. [Dial. in. 
t. iv. pars 1. p. 125.] 

26 «« Sacramenta quidem quantum in se est sine 
« propria yirtute esse non possunt, nec ullo modo 
τς se absentat majestas mysteriis.” Cypr. de Cen. 
cap. 7. [p. 41. ad calc. Ed. Fell.] 

27 ἐς Sacramento visibili ineifabiliter divina se in- 
« fudit essentia, ut esset religioni circa sacramenta 
“ devotio.” Idem, cap. 6. “ Invisibilis sacerdos 
“ yisibiles creaturas in substantiam corporis et 
“ sanguinis sui verbo suo secreta potestate conver- 
« tit... . In spiritualibus sacramentis verbi preci- 
« pit virtus et [rei] servit effectus.” Euseb. Emi- 
sen. Hom. 5. de Pasch. [p. 560. par. i. t. v. Bibli- 
oth. Patr. Colon.] 

28 [Eran.] Ta σύμβολα τοῦ δεσποτικοῦ σώματός 
τε καὶ αἵματος ἄλλα μέν εἰσι πρὸ τῆς ἱερατικῆς ἐπικλή- 
σεως, μετὰ δέ γε τὴν ἐπίκλησιν μεταβάλλεται καὶ ἕτερα 
γίνεται. [Orth.] ᾿Αλλ’ οὐκ οἰκείας ἐξίσταται φύ- 
σεως. Μένει γὰρ ἐπὶ τῆς προτέρας οὐσίας καὶ τοῦ 
σχήματος καὶ τοῦ εἴδους, καὶ ὁρατά ἐστι καὶ ἁπτὰ οἷα 
καὶ πρότερον ἦν, νοεῖται δὲ ἅπερ ἐγένετο, καὶ πιστεύε- 
ται, καὶ προσκυνεῖται ὡς ἐκεῖνα ἄντα ὄπερ πιστεύεται. 
Theodor. {Dial. ii. p. 126.) “ Ex quo a Domino 
« dictum est, Hoc facite in meam commemoratio- 
“nem, Hee est caro mea, et Hic est sanguis 
_ meus, quotiescunque his verbis et hac fide ac- 
‘tum est, panis iste supersubstantialis et calix 


The Sacramentaries wrongly charged with denying it. 


thereof supernatural efficacy, which*® addi- | 


 benedictione solenni sacratus ad totius hominis | 


453 


tion to the nature of those consecrated ele- 
ments changeth them and maketh them 
that unto us which otherwise they could not 
be; that to us they are thereby made such 
instruments as mystically 39 yet truly, invis- 
ibly yet really work our communion or fel- 
lowship with the person of Jesus Christ as 
well in that he is man as God, our parti- 
cipation also in the fruit, grace and efficacy 
of his body and blood, whereupon there en- 
sueth a kind of transubstantiation in us, a 
true change *° both of soul and body, an al- 
teration from death to life. In a word it 
appeareth not that of all the ancient Fathers 
of the Church any one did ever conceive or 
imagine other than only a mystical partici- 
pation of Christ’s both body and blood in 
the sacrament, neither are their speeches 
concerning the change of the elements 
themselves into the body and blood of Christ 
such, that a man can thereby in conscience 
assure himself it was their meaning to per- 


“ἐ vitam salutemque proficit.’ Cypr. de Con. cap. 
3. “Immortalis alimonia datur, a communibus 
“‘cibis differens, corporalis substantie retinens 
“ speciem sed virtutis divine invisibili efficientia 
“ probans adesse preesentiam.” Ibid. cap. 2. 

29 « Sensibilibus sacramentis inest vite eteme 
“ effectus, et non tam corporali quam spirituali 
* transitione Christo unimur. Ipse enimet panis et 
“ caro et sanguis, idem cibus et substantia et vita 
“ factus est Ecclesie sue quam corpus suum ap- 
pellat, dans ei participationem spiritus.” Cypri- 
an. de Cen. cap. 5. “ Nostra et ipsius conjunctio 
“nec miscet personas nec unit substantias, sed 
“effectus consociat et confederat voluntates.” 
Ibid. cap. 6. ‘ Mansio nostra in ipso est manduca- 
tio, et potus quasi queedam incorporatio.” Ibid. 
cap. 9. “ Ille est in Patre per naturam divinitatis, 
“nos in eo per corporalem ejus nativitatem, ille 
“ rursus in nobis per Sacramentorum mysterium.” 
Hilar. de Trin. lib. viii. [§. 15.] 

830 ἐς Panis hic azymus cibus verus et sincerus 
“ per speciem et sacramentum nos tactu sanctifi- 
“cat, fide illuminat, veritate Christo conformat.” 
Cypr. de Cen. c. 6. “ Non aliud agit participatio 
“corporis et sanguinis Christi quam ut in id quod 
“ sumimus transeamus, et in quo mortui et sepulti 
“et corresuscitati sumus ipsuin per omnia et spir- 
“itu et carne gestemus.” Leo de Pass. Serm. 14. 
[ς- 5. fin.] “ Quemadmodum qui est a terra panis 
“percipiens Dei vocationem” (id est facta invoca- 
tione divini numinis) “jam non communis panis est, 
“sed Eucharistia,ex duabus rebus constans ter- 
“rena et ccelesti: sic et corpora nostra percipientia 
“ Eucharistiam jam non sunt corruptibilia, spem res- 
‘urrectionis habentia.” JIren. lib. iv. cap. 34. [al. 
18. ὡς ἀπὸ γῆς ἄρτος προσλαμβανόμενος τὴν ἔκκλησιν 
τοῦ Θεοῦ οὔκετι κοινὸς ἄρτυς ἐστὶν, ἀλλ᾽ εὐχαριστία, 
ἐκ δύο πραγμάτων συνεστηκυῖα, ἐπιγείου τε καὶ οὐρανῖ- 
οὐ" οὕτως καὶ τὰ σώματα ἡμῶν μεταλαμβάνοντα τῆς 
εὐχαριστίας μηκέτι εἶναι φθαρτὰ, τὴν ἐλπίδατῆς εἰς 
αἰῶνας ἀναστάσεως ἔχοντα. t. 1. p. 251. ed. Bened.] 
“ Quoniam salutaris caro verbo Dei quod naturali- 
“ ter vita est conjuncta vivifica effecta est, quando 
“eam comedimus, tune vitam habemus in nobis, 
* jlli carni conjuncti que vita effecta est.” Cyril. 
in Johan. lib. iv. cap. 14. [t. iv. 361. C.] 


454 Arguments by Analogy for 
suade the world either of a corporal con- 
substantiation of Christ with those sancti- 
fied and blessed elements before we receive 
them, or of the like transubstantiation of 
them into the body and blood of Christ. 
Which both to our mystical communion 
with Christ are so unnecessary, that the Fa- 
thers who plainly hold but this mystical 
communion cannot easily be thought to have 
meant any other change of sacramental el- 
ements than that which the same spiritual 
communion did require them to hold. 

[12.] These things considered, how 
should that mind which loving truth and 
seeking comfort out of holy mysteries hath 
not perhaps the leisure, perhaps not the wit 
nor capacity to tread out so endless mazes, 
as the intricate disputes of this cause have 
led men into, how should a virtuously dis- 
posed mind better resolve with itself than 
thus? “Variety of judgments and opin- 
“jons argueth obscurity in those things 
“whereabout they differ. But that which 
“all parts receive for truth, that which 
“every one having sifted is by no one de- 
“nied or doubted of, must needs be matter 
“of infallible certainty. Whereas therefore 
“there are but three expositions made of 
“this is my body,’ the first ‘this is in itself 
“before participation really and truly the 
“natural substance of my body by reason 
“of the coexistence which my omnipotent 
“body hath with the sanctified element of 
“ bread, which is the Lutherans’ interpre- 
“tation; the second, ‘this is itself and be- 
“fore participation the very true and natu- 
“ral substance of my body, by force of that 
“ Deity which with the words of cunsecra- 
“tion abolisheth the substance of bread and 
“ substituteth in the ΤΕ thereof my Body, 
“which is the popish construction ; the last, 
“this hallowed food, through concurrence 
“of divine power, is in verity and truth, 
“unto faithful receivers, instrumentally a 
“cause of that mystical participation, 
“aphereby as I make myself wholly theirs, 
“so I give them in hand an actual posses- 
“ sion of all such saving grace as my sacii- 
“ ficed body can yield, and as their souls do 
“presently need, this is to them and in 
“them my body: of these three rehearsed 
“interpretations the last hath in it nothing 
“but what the rest do all approve and ac- 
“Jnowledge to be most true, nothing but 
“that which the words of Christ are on all 
“sides confessed to enforce, nothing but 
“that which the Church of God hath al- 
“ways thought necessary, nothing but that 
“which alone is sufficient for every Chris- 
“tian man to believe concerning the use 
“and force of this sacrament, finally nothing 
“but that wherewith the writings of all an- 
“tiquity are consonant and all Christian 
“confessions agreeable. And as truth in 
“what kind soever is by no kind of truth 
“gainsayed, so the mind which resteth 


the Grace of the Eucharist. [Book V. 
“itself on this is never troubled with those 
“ perplexities which the other do both find, 
“by means of so great contradiction be- 
“tween their opinions and true principles 
“of reason grounded upon experience, na- 
“ture and sense. Which albeit with 
“ boisterous courage and breath they seem 
“oftentimes to blow away, yet whoso ob- 
“serveth how again they labour and sweat 
“by subtilty of wit to make some show of 
“agreement between their peculiar con- 
“ceits and the general edicts of nature, 
“must needs perceive they struggle with 
“that which they cannot fully master. Be- 
“ sides sith of that which is proper to them- 
“selves their discourses are hungry and 
“unpleasant, full of tedious and ena 
“labour, heartless and hitherto without 
“fruit, on the other side read we them or 
“hear we others be they of our own or of 
“ ancienter times, to what part soever they 
“be thought to incline touching that where- 
“of there is controversy, yet in this where 
“they all speak but one thing their dis- 
“courses are heavenly, their words sweet 
“as the honeycomb, their tongues melo- 
“ diously tuned instruments, their sentences 
“mere consolation and joy, are we not 
“hereby almost even with voice from 
“heaven, admonished which we may safe- 
“Jiest cleave unto ? 

“ He which hath said of the one sacra- 
“ment, ‘wash and be clean,’ hath said con- 
“cerning the other likewise, ‘eat and live.’ 
“If therefore without any such particular 
“and solemn warrant as this is that poor 
“ distressed woman coming unto Christ for 
“health could so constantly resolve herself, 
“may I but touch the skirt of his garment 
“JT shall be whole*!” what moveth us to 
“argue of the manner how life should come 
“by bread, our duty being here but to take 
“ what is offered, and most assuredly to rest 
“ persuaded of this, that can we but eat we 
“are safe? When I behold with mine eyes 
“some small and scarce discernible grain 
“or seed whereof nature maketh promise 
“that a tree shall come, and when after- 
“wards of that tree any skilful artificer 
“undertaketh to frame some exquisite and 
“curious work, I look for the event, I move 
“no question about performance either of 
“the one or of the other. Shall I simply 
“credit nature in things natural, shall I in 
“things artificial rely myself on art, never 
“ offering to make doubt, and in that which 
“is above both art and nature refuse to be- 
“lieve the author of both, except he ac- 
“ quaint me with his ways, and lay the se- 
“cret of his skill before me? Where God. 
“himself doth speak those things which 
“either for height and sublimity of matter, 
“or else for secresy of performance we are 
“not able to reach unto, as we may be ig- 


31 [S. Matt. ix. 21.] 


Ch. Ixviii. 1.1 Faults found in our 
“norant without danger, so it can be no 
“disgrace to confess we are ignorant. 
“Such as love piety will as much as in 
them lieth know all things that God com- 
“mandeth, but especially the duties of ser- 
“vice which they owe to God. As for his 


“dark and hidden works, they prefer as! 


“becometh them in such cases simplicity 
“of faith before that knowledge, which cu- 
“riously sifting what it should adore, and 
“ disputing too boldly of that which the wit 
“of man cannot search, chilleth for the 
“most part all warmth of zeal, and bring- 
“eth soundness of belief many times into 
“oreat hazard. Let it therefore be suffi- 
“cient for me presenting myself at the 
“Lord’s table to know what there I receive 
“from him, without searching or inquiring 
“of the manner how Christ performeth his 
“promise; let disputes and questions, ene-. 
“mies to piety, abatements of true devo- 
“tion, and hitherto in this cause but over 
ie eae heard, let them take their rest; 
“Jet curious and sharpwitted men beat 
“their heads about what questions them- 
“selves will, the very letter of the word 
“of Christ giveth plain security that 
“these mysteries do as nails fasten us 
“to his very Cross, that by them we draw 
“out, as touching efficacy, force, and vir- 
“tue, even the blood of his gored side, 
‘in the wounds of our Redeemer we there 
“dip our tongues, we are dyed red both 
“within and without, our hunger is satisfied 
“and our thirst for ever quenched 85: they 
“are things wonderful which he feeleth, 
“great which he seeth and unheard of 
“which he uttereth, whose’ soul is possessed 
“of this Paschal Lamb and made joyful in 
“the strength of this new wine, this bread 
“hath in it more than the substance which 
“our eyes behold, this cup hallowed with 
“solemn benediction availeth to the endless 
“life and welfare both of soul and body, in 
“that it serveth as well for a medicine to 
“heal our infirmities and purge our sins as 
“for a sacrifice of thanksgiving 3, with 
“touching it sanctifieth, it enlighteneth 
“with belief, it truly conformeth us unto the 
“image of Jesus Christ *4; what these ele- 
“ments are in themselves it skilleth not, it 
“is enough that to me which take them 
“they are the body and blood of Christ, his 


32 Arnold. de Cena Dom. p. 41, ‘‘ Cruci here- 
“ mus, sanguinem sugimus, et inter ipsa Redemp- 
* toris nostri vulnera figimus linguam : quo inte- 
“ rius exteriusque rubricati, a sapientibus hujus 
“ seculi judicamur amentes... Qui manducat 
“ex hoc pane ultra non esurit ; qui bibit, ultra 
non sitit.”] 

33 [τς Panis iste supersubstantialis et calix bene- 
« dictione solenni sacratus ad totius hominis vitam 
τς salutemque proficit, simul medicamentum et ho- 
 Jocaustum ad sanandas infirmitates et purgan- 
“ das iniquitates existens.” Arnold. p. 39.] 

34 [See above, p. 453, δ. 11. note 30.] 


Communion Service. 455 
“promise in witness hereof sufficeth, his 
“word he knoweth which way to accom- 
“plish; why should any cogitation possess 
“the mind of a faithful communicant but 
“this, O my God thou art true, Ὁ my soul 
“thou art happy !” 

[13.] Thus therefore we see that howso- 
ever men’s opinions do otherwise vary, 
nevertheless touching Baptism and the 
Supper of the Lord, we may with conser t 
of the whole Christian world conclude they 
are necessary, the one to initiate or begin, 
the other to consummate or make perfect 
our life in Christ. 

LXVIII. In administering the Sacrament 
of the Body and Blood of Christ, the sup-~ 
posed faults of the Church of 
England are not greatly ma- 
terial, and therefore it shall 
suffice to touch them in few 
words. “The first is that we 
“do not use in a generality once for all to 
“say to communicants ‘take eat and drink,’ 
“but unto every particular person, ‘eat 
“thou, drink thou, which is according to 
“the popish manner and not the form that 
“our Saviour did use. Our second over- 
“sight is by gesture. For in kneeling 
“there hath been superstition; sitting 
“agreeth better to the action of a supper *; 
“and our Saviour using that which was 
“most fit did himself not kneel *7. A third 
“accusation is for not examining all com- 
“municants, whose knowledge in the mys- 
“tery of the Gospel should that way be 
“made manifest, a thing every where they 
“say used in the Apostles’ times 38, because 
“all things necessary were used, and this 
“in their opinion is necessary, yea it is 
“commanded inasmuch as the Levites 39 
“are commanded to prepare the people for 
“the Passover, and examination is a part 
“of their preparation, our Lord’s Supper 
“in place of the Passover. The fourth 
“thing misliked is that against the Apos- 
“tle’s prohibition 40 to have any familiarity 
“at all with notorious offenders, papists 
“being not of the Church are admitted to 
“our very communion before they have by 
“their religious and gospel-like behaviour 
“purged themselves of that suspicion of 
“popery which their former life hath 
“caused. They are dogs, swine, unclean 
“beasts, foreigners and strangers from the 


Of faults noted 
iv the Form of 
adininistering 
the Holy Com- 
munion. 


35 [Adm. ap. Whitg. Def. 600. “ Then it was 
* delivered gencrally and indefinitely, ‘Take ye 
“and eat ye: we particularily and singularly, 
“ «Take thou and eat thou.’ ’’] : 

36 (T. Ὁ. i. 165. al. 131.] 

37 [Adm. ap. Whitg. Def. 596. -“ They re- 
“ ceived it sitting ; we kneeling according to Ho- 
“ norius’ decree.” 

38[Adm. ap. Wh. Def. 591. “ There was then 
“accustomed to be an examination of the com- 
“ municants, which now is neglected.”] 

39 2 Chron. xxxv. 6. 401 Cor. v. 11. 


456 The Eucharist ; Individual 
“Church of God, and therefore ought not 
“to be admitted though they offer them- 
“selves*!. We are fifthly condemned, in- 
“asmuch as when there have been store 
“of people to hear sermon and service in 
“the church we suffer the communion to be 
“ministered to a few. It is not enough 
“that our book of common prayer hath 
“ godly exhortations to move all thereunto 
“which are present. For it should not 
“ suffer a few to communicate, it should by 
“ecclesiastical discipline and civil punish- 
“ment provide that such as would with- 
“draw themselves might be brought to 
“ communicate, according both to the law 
“of God and the ancient church canons. 
“In the sixth and last place cometh the 
“enormity of imparting this sacrament pri- 
“vately unto the sick 4.” 

[2.] Thus far accused we answer briefly 
to the first 44 that seeing God by sacra- 
ments doth apply in particular unto every 


41[Adm. ap. Wh. 603. “ They shut men by 
“reason of their sins from the Lord’s Supper: we 
“ thrust them in their sin to the Lord’s Supper :” 
thus explained by T. C. i. 132. al. 167. “ If the 
“ place of the 5 to the Corinth. do forbid that we 
“ should have any familiarity with notorious offen- 
“ ders, it doth much more forbid that they should 
κε be received to the Communion. And therefore 
κε Papists being such, as which are notoriously 
« |nown to hold heretical opinions, ought not to be 
τε admitted, much less compelled to the Supper.” 

42. Num. ix. 13.; Can. ix. Apost. [Coteler. PP. 
Apost. 1. 443. Πάντας τοὺς εἰσιόντας πιστοὺς εὶς τὴν 
ἁγίαν Θεοῦ ἐκκλησίαν, καὶ τῶν ἱερῶν γραφῶν ἀκούοντας, 
μὴ παραμένοντας δὲ τη προσευχη καὶ TH ἁγίᾳ μεταλήψει, 
ὡς ἂν ἀταξίαν ἐμποιοῦντας τῇ ἐκκλησίᾳ, ἀφορίζεσθαι 
χρή.] Concil. 2. Brae. cap. 83. [vid. Capitula Mar- 
tini Epise. Bracar. cap. 83. ἀρὰ Concil. ν. 914. 
« Si quis intrat ecclesiam Dei, et sacras seriptu- 
“yas non audit, et pro luxuria sua avertit se a 
“ς communione sacramenti, et in observandis mys- 
“ teriis declinat constitutam regulam discipline, 
“ istum talem ejiciendum de Ecclesia Catholica 
*« decernimus, donec peenitentiam agat.”] 

43 [Adm. ap. Whitg. Def. 525. “ A great num- 
“« ber of things contrary to the law of God, as pri- 
τ yate Communion,” &c. T. C. 115. al. 146. 
‘“'The private communion is found fault with, 
‘both for the place wherein it is ministered, and 
“ for the small number of communicants which 
“ are admitted by the book of service.” And p. 

16. al. 147. “ There is fault in the appointing 
« of the service book, not only for that it admitteth 
in the time of plague, that one with the minis- 
* ter may celebrate the Supper of the Lord in the 
“ house, but for that it ordaineth a communion in 
“ the church, when of a great number which as- 
« semble there it admitteth three or four.”] 

44 T. C. lib. i. p. 166. [131.] “ Besides that it 
“is good to leave the popish form in those things 
“‘ which we may so conveniently do, it is best to 
“come as near the manner of celebration of the 
“ supper which our Saviour Christ used as may 
“be. And if it be a good argument to prove that 
“therefore we must rather say Tuke thou than 
“ Take ye, because the sacrament is an applica- 


Application more edifying : [Boox V. 
man’s person the grace which himself hath 
provided for the benefit of ail mankind, 
there is no cause why administering the 
sacraments we should forbear to express 
that in our forms of speech, which he b 
his word and gospel teacheth all to believe. 
In the one sacrament. “I baptize thee” dis- 
pleaseth them not. If “eat thou” in the 
other offend them, their fancies are no rules 
for churches to follow. 

Whether Christ at his last supper did 
speak generally once to all, or to every one 
in particular, is a thing uncertain. His 
words are recorded in that form, which serv- 
eth best for the setting down with historical 
brevity what was spoken, they are no mani- 
fest proof that he spake but once unto all 
which did then communicate, much less 
that we in speaking unto every communi- 
cant severally do amiss, although it were 
clear that we herein do otherwise than 
Christ did. Our imitation of him consisteth 
not in tying scrupulously ourselves unto his 
syllables, but rather in speaking by the 
heavenly direction of that inspired divine 
wisdom which teacheth divers ways to one 
end, and doth therein control their boldness 
by whom any profitable way is censured as 
reprovable only under colour of some small 
diferenee from great examples going be- 
fore. To do throughout every the like cir- 
cumstance the same which Christ did in 
this action were by following his footsteps 
in that sort to err more from the purpose 
he aimed at than we now do by not follow- 
ing them with so nice and severe strict- 
ness. 

They little weigh with themselves how 
dull, how heavy and almost how without 
sense the greatest part of the common mul- 
titude every where is, who think it either 
unmeet or unnecessary to put them even 
man by man especially at that time in mind 
whereabout they are. It is true that in ser- 
mons we do not use to repeat our sentences 
severally to every particular hearer, a 
strange madness it were if we should. The 
softness of wax may induce a wise man to 
set his stamp or image therein ; it persuad- 
eth no man that because wool hath the like 
quality it may therefore receive the like im- 
pression. So the reason taken from the use 
of sacraments in that they are instraments 
of grace unto every particular man may 
with good congruity lead the Church to 
frame accordingly her words in administra- 
tion of sacraments, because they easily ad- 
mit this form, which being in sermons a 
thing impossible without apparent ridicu- 
lous absurdity, agreement of sacraments 
with sermons in that which is alleged as a 
reasonable proof of conveniency for the one 


“ the preacher should direct his admonitions par- 
“ ticularly one after another unto all those which 


“tion of the benefits of Christ, it behoveth that | « hear his sermon, which is a thing absurd.” 


Ch. Isviii. 3, 4.] 


proveth not the same allegation impertinent 
because it doth not enforce the other to be 
administered in like sort. For equal prin- 
ciples do then avail unto equal conclusions 
μι the matter whereunto we apply them 
is equal, and not else. 

{3.] Our kneeling at Communions is the 
gesture of piety %. If we did there present 
ourselves but to make some show or dumb 
resemblance of a spiritual feast 4, it may 
be that sitting were the fitter ceremony ; 
but coming as receivers of inestimable grace 
at the hands of God, what doth better be- 
seem our bodies at that hour than to be 
sensible witnesses of minds unfeignedly hum- 
bled? Our Lord himself did that which cus- 
tom and long usage had made fit; we that 
which fitness and great decency hath made 
usual. ‘ 

[4.] The trial of ourselves before we eat 
of this bread and drink of this cup is by ex- 
press commandment every man’s precise 
duty. As for necessity of calling others 


45'T. C. lib. i. p. 165. [131.] ““ Kneeling carrieth 
- “a show of worship, sitting agreeth better with 
* the action of the Supper. Christ and his Apos- 
“ tles kneeled not.” 

46[Adm. ap. Wh. Def. 599. “In this book we 
* are enjoined to receive the communion kneeling ; 
“ which beside that it hath in it a shew of papist- 
“ry, doth not so well express the mystery of this 
“holy supper. For as in the Old Testament eat- 
“ ing the paschal lamb standing signified a readi- 
« ness to pass, even so in the receiving of it now 
“6 sitting according to the example of Christ, we 
“ signify rest: i. 6. a full finishing through Christ 
« of all the ceremonial law, and a perfect work of 
“redemption wrought, that giveth rest forever. 
« And so we avoid also the danger of idolatry, 
“‘ which was in times past too common, and yet 
“ is in the hearts of many.” Wh. Def. ‘ What? 
“are you now come to allegories and significa- 
“tions? Surely this is a very papistical reason: 
“nay then we can give you a great deal better 
“ significations of the surplice, of crossing, of the 
“ring in marriage, and many other ceremonies, 
“ than this is of sitting. I pray you in the whole 
« Scripture where doth sitting signify a full finish- 
“ ing of the ceremonial law, and a perfect work of 
“redemption that giveth rest for ever?” T. C. 
132. al. 166. ‘ Let it be that this is not so sound 
“a reason, (as indeed for my part I will not defend 
“ it, and the authors themselves have corrected it,) 
* yet M. Doctor might have dealt easilier withall 
“ than to call it a papistical reason, which is far 
“ from popery, and the reason of two notable learn- 
“ed and zealous men, Johannes Alasco” (marg. 
“in Liturgia Eccles. Peregr.” ‘ Alienum id a no- 
“bis maxime esse oportet, ut observatum a 
« Christo Domino, ejusque demum etiam Aposto- 
“ lis, Consessum in ceena Novi Testamenti ipsius, 
“ vanum, otiosum, omnique mysterio vacuum esse 
“jmaginemur. Sed est nobis summa religione 
“ observandum, longe prestantissimum illud plen- 
© umque summe consolationis mysterium, nostre 
« jam quietis in Christo, ipsiusmet Christi Domi- 
“ni verbis nobis commendatum.’” &c. p. 147.) 
“ and of M. Hooper in his Commentary upon the 
* Prophet Jonas.”’] be 


Kneeling more fit and respectful. 


457 


unto account 47 besides ourselves, albeit we 
be not thereunto drawn by any great 
strength which is in their arguments, who 
first press us with it as a thing necessary b 

affirming that the Apostles did use it 45. and 
then prove the Apostles to have used it by 
affirming it to be necessary ; again 15 albeit 
we greatly muse how they can avouch that 
God did command the Levites to prepare 
their brethren against the feast of the Pass- 
over, and that the examination of them was 
a ψὼ of their preparation, when the place 
alleged to this purpose doth but charge the 
Levites saying, “make ready Laahhechem 
for your brethren,” to the end they may do 
according to the word of the Lord by Mo- 
ses :—wherefore in the selfsame place it 
followeth how lambs and kids and sheep 
and bullocks were delivered unto the Le- 
vites, and that thus “the service was made 
“ready ®°;” itfolloweth likewise how the Le- 
vites having in such sort provided for the 
people, they made provision for “themselves 
“and for the priests the sons of Aaron ®! ;” 


47 [Whitg. Answer, 96. al. 140. “ How prove you 
κε that there was then any examination of commu- 
“ nicants?... St. Paulsaith, ‘ Let a man examine 
“himself” But he speaketh of no other exami- 
“nation.” 'T. Ὁ. 1. 130. al. 164. “ M. Doctor ask- 
“ eth how it is proved that there was any exami- 
“ nation of the communicants. After this sort: all 
“ things necessary were used in the churches of 
“God in the Apostles’ times; but examination 
* of those whose knowledge of the mystery of the 
* Gospel was not known, or doubted of, was a 
“ necessary thing ; therefore it was used in the 
“churches of God which’ were in the Apostles’ 
“ time.” ] 

48 Τ. C. lib. 1. p. 164. [130. and iii. 149, 150.] 
All things necessary were used in the churches 
of God in the Apostles’ times, but examina- 
tion was a necessary thing, therefore used. “ In 
“ the Book of Chronicles (2 Chron. xxxv. 6) the 
ἐς Levites were commanded to prepare the people 
* to the receiving of the passover, in place whereof 
** we have the Lord’s Supper. Now examination 
“ being a part of the preparation it followeth that 
“ here is commandment of the examination.” 

49[Whitg. ubi sup. “If there had been either 
“ commandment or example for it in Scriptures, I 
“am sure you would not have left it unquoted in 
“the margent.” T.C. ubisup. “ In the second 
“ book of the Chronicles he might have read, that 
“ the Levites were commanded &c.” Wh. Def. 
592. ‘ You betray the weakness of your cause 
“ too much, when you are constrained to run so 
“far for a precept... especially when you are 
* compelled for want of other to bring out cere- 
“monial precepts long ago abrogated... Why 
“may not the Papists as well use the same for 
“their auricular confession?.... These words, 
“« Ὁ Prepare your brethren,’ &c. are thus expounded 
“by learned interpreters: Exhort your brethren 
“ to examine themselves, that they may be ready 
“ to eat the passover. Look the marginal note in 
* the Geneva Bible.”] 

50 (2 Chr. xxxv. 10.] 

51 (Ibid. 14. The same phrase occurs Gen. xliii. 
16. where Joseph bids his servant “ slay and inake 


458 


so that confidently from hence to conclude 
the necessity of examination argueth their 
wonderful great forwardness in framing all 
things to serve their turn:—nevertheless 
the examination of communicants when 
need requireth, for the profitable use it may 
have in such cases, we reject not. 

[5.1 Our fault in admitting popish com- 
municants, is it in that we are forbidden δ 
to eat and therefore much more to commu- 
nicate with notorious malefactors®*? The 
name of a papist is not given unto any man 
for being a notorious malefactor. And the 
crime wherewith we are charged is suffer- 
ing of papists to communicate, so that be 
their life and conversation whatsoever in 
the sight of men, their popish opinions are 
in this case laid as bars and exceptions 
against them, yea those opinions which they 
have held in former times although they 
now both profess by word and ofler to shew 
by fact the contrary 54, All this doth not 


justify us, which ought not (they say) to | 


admit them in any wise, till their gospel- 
like behaviour have removed all suspicion 
of popery from them, because papists are 
“dogs, swine, beasts, foreigners and stran- 
“gers” from the house of God; in a word, 
they are “not of the Church.” 

[6.] What the terms of “ gospel-like be- 
“haviour” may include is obscure and 
doubtful. But of the Visible Church of 
Christ in this present world, from which 
they separate all papists, we are thus per- 
suaded: Church is a word which art hath 
devised thereby to sever and distinguish 
that society of mén which professeth the 
true religion from the rest which profess it 
not. There have been in the world from 
the very first foundation thereof but three 
religions, Paganism which lived in the 
blindness of corrupt and depraved nature ; 
Judaism embracing the Law which reform- 
ed heathenish impiety, and taught salvation 
to be looked for through one whom God in 
the last days would send and exalt to be 


“ready.” Comp. Josh. i. 11. Cartwright was 
probably misled by the Vulgate, which reads, 
“ Et fratres vestros ... preparate.”] 

521 Cor. v. 11; T.C. lib. i. p. 167. [132.] 

53[The phrase in 'T. C. is “ notorious offend- 
ers, 

54T. C. lib. i. p. 167. (133.] “ Although they 
“« would receive the communion, yet they ought to 
“ be kept back until such time as by their religious 
“and Gospel-like behaviour they have purged 
“themselves of that suspicion of popery which 
“ their former life and conversation hath caused to 
“ be conceived.” [Eccles. Disc. fol. 129. “ Cur 
“ sacra Dei mysteria Papistis communicamus, nec 
“ante, apertam, publicam, sinceram vere reli- 
“ gionis professionem exigimus? Sacra Dei mys- 
“teria profanantur, gentes in templa Dei in- 
“ grediuntur, sacra cum incircumcisis et immun- 
‘‘ dis communicantur, nec custodes ad portas ad- 
* hibemus, neque immundos claustris cireumscri- 
* bimus.”] 


Division, Hypocrisy, Heresy short of Apostasy, 


[Boox V. 


Lord of all; finally Christian Belief which 
yieldeth obedience to the Gospel of Jesus 
Christ, and acknowledgeth him the Saviour 
whom God did promise. Seeing then that 
the Church is a name which art hath given 
to professors of true religion, as they which 
will define a man are to pass by those quali- 
ties wherein one man doth excel another, 
and to take only those essential properties 
whereby a man doth differ from creatures 
of other kinds, so he that will teach what 
the Church is shall never rightly perform 
the work whereabout he goeth, till in mat- 
ter of religion he touch that difference which 
severeth the Church’s Religion from theirs 
who are not the Church. Religion being 
therefore a matier partly of contemplation 
partly of action, we must define the Church 
which is a religious society by such differ- 
ences as do properly explain the essence of 
such things, that is to say, by the object or 
matter whereabout the contemplations and 
actions of the Church are properly conver- 
sant. For so all knowledges and all vir- 
tues are defined. Whereupon because the 
only object which separateth ours from other 
religions is Jesus Christ, in whom none but 
the Church doth believe and whom none 
but the Church doth worship, we find that 
accordingly the Apostles do every where 
distinguish hereby the Church from infidels 
and from Jews, accounting “ them which 
“call upon the name of our Lord Jesus 
“ Christ to be his Church.” 

If we go lower, we shall but add unto 
this certain casual and variable accidents, 
which are not properly of the being, but 
make only for the happier and better being 
of:the Church of God, either in deed, or in 
men’s opinions and conceits. This is the 
error of al! popish definitions that hitherto 
have been brought. ‘They define not the 
Church by that which the Church essen- 
tially is, but by that wherein they imagine 
their own more perfect than the rest are. 
Touching parts of eminency and perfection, 
parts likewise of imperfection and defect in 
the Church of God, they are infinite, their 
degrees and differences no way possible to 
be drawn unto any certain account. There 
is not the least contention and variance, but 
it blemisheth somewhat the unity that ought 
to be in the Church of Christ *, which not- 
withstanding may have not only without of- 
fence or breach of concord her manifold 
varieties in rites and ceremonies of religion, 
but also her strifes and contentions many 
times and that about matters of no small 
importance, yea her schisms, factions and 
such other evils whereunto the body of the 
Church is subject, sound and sick remain- 
ing both of the same body, as long as both 
parts retain by outward profession that vi- 
tal substance of truth which maketh Chris- 


55 Rom. xv. 5; 1 Cor. i. 10. 


Ch. Ixviii. 7.] 


tian religion to differ from theirs which ac- 
knowledge not our Lord Jesus Christ the 
blessed Saviour of mankind, give no credit 
to his glorious gospel, and have his sacra- 
ments the seals of eternal life in derision 55. 

Now the privilege of the visible Church 
of God (for of that we speak) is to be here- 
in like the ark of Noah, that, for any thing 
we know to the contrary, all without it are 
lost sheep ; yet in this was the ark of Noah 
privileged above the Church, that whereas 
none of them which were in the one could 
sams numbers in the other are cast away, 

ecause to eternal life our profession is not 
enough. Many things exclude from the 
kingdom of God although from the Church 
they separate not. 

In the Church there arise sundry griev- 
ous storms, by means whereof whole king- 
doms and nations professing Christ both 
have been heretofore and are at this present 
day divided about Christ. During which 
divisions and contentions amongst men al- 
beit each part do justify itself; yet the one 
of necessity must needs err if there be any 
contradiction between them be it great or 
little, and what side soever it be that hath- 
the truth, the same we must also acknowl- 
edge alone to hold with the true Church in 
that point, and consequently reject the 
other as an enemy in that case fallen away 
from the true Church. 

Wherefore of hypocrites and dissem- 
blers 57 whose profession at the first was 
but only from the teeth outward, when they 
afterwards took occasion to oppugn certain 
principal articles of faith, the Apostles which 
defended the truth against them pronounce 
them “ gone out” from the fellowship of 
sound and sincere believers, when as yet 
the Christian religion they had not utterly 
cast off. , 

In like sense and meaning throughout 
all ages heretics have justly been hated as 


branches cut off from the body of the true! 


Vine, yet only so far forth cut off as their 
heresies have extended. Both heresy and 
many cther crimes which wholly sever from 
God do sever from the Church of God in 
part only. “ Tie mystery of piety” saith 
the Apostle “ is without peradventure great, 
“God hath been manifested in the flesh, 
“ hath been justified in the Spirit, hath been 
“seen of Angels, hath. been preached to 
“nations, hath been believed on in the 
“ world, hath been taken up into glory 5.” 
The Church a pillar and foundation of this 
truth, which no where is known or professed 
but only within the Church, and they all of 
the Church that profess it. In the mean- 
while it cannot be denied that many profess 
this who are not therefore cleared simply 
from all either faults or errors which make 


56[Comp. b. iii. 6.17 571 John ii. 19. 
581 Tim. iii. 16. 


do not exclude Men utterly from the Church. 


| 


459 


separation between us and the wellspring of 
our happiness. Idolatry severed of old the 
Israelites, iniquity those scribes and Phari- 
sees from God, who notwithstanding were 
apart of the seed of Abraham, a part of 
that very seed which God did himself ac- 
knowledge to be hisChurch. The Church 
of God may therefore contain both them 
which indeed are not his yet must be repu- 
ted his by us that know not their inward 
thoughts, and them whose apparent wick- 
edness testifieth even in the sight of the 
whole world that God abhorreth them. For 
to this and no other purpose are meant those 
parables which our Saviour in the Gospel 59 
hath concerning mixture of vice with virtue, 
light with darkness, truth with error, as well 
an openly known and seen as a cunningly 
cloaked mixture. 

That which separateth therefore utterly, 
that which cutteth off clean from the visibie 
Church of Christ is plain Apostasy, direct 
denial, utter, rejection of the whole Chris- 
tian faith as far as the same is professedly 
different from infidelity. Heretics as touck- 
ing those points of doctrine wherein they 
fail; schismatics as touching the quarrels 
for which or the duties wherein they divide 
themselves from their brethren; loose, li- 
centious and wicked persons as touching 
their several offences or crimes, have all 
forsaken the true Church of God, the Church 
which is sound and sincere in the docirine 
that they corrupt, the Church that keepeth 
the bond of uniiy which they violate, the 
Chureh that walketh in the laws of right- 
eousness which they transgress, this very 
true Church of Christ they have left, how- 
beit not altogether left nor forsaken simply 
the Church upon the main foundations 
whereof they continue built, notwithstand- 
ing these breaches whereby they are rent 
at the top asunder. 

[7.] Now because for redress of profess- 
ed errors and open schisms it is and must 
be the Church’s care that all may in out- 
ward conformity be one, as the laudable 
polity of former ages even so our own to 
| that end and purpose hath established di- 
vers laws, the moderate severity whereof is 
a mean beth to stay the rest and to reclaim 
such as heretofore have been led awry ®°. 


59 [Matt. xiii. 24, 47.] 

60 [Namely. the Act of Uniformity: that under 
which the High Commission acted and the 
Queen’s Injunctions were issued from time to 
time: other acts in 1562, 1581, 1593. Of interfer- 
ence with regard to the Communion in particular 
two instances occur in Strype: one in Park. i. 
568 : where a person of the Temple is interrogated, 
“ Whether he had received the Communion in the 
* Temple church, accustomably, as others of the 
“house had done:” the other, Ann. 1. ii. 347; a 
circular signed by the magistrates, pledging them- 
selves to “ receive the holy Sacrament from time 
“to time, according to the tenor of the Act of 


460 


But seeing that the offices which laws re- 
quire are always definite, and when that 
they require is done they go no farther, 
whereupon sundry ill-affected persons to 
save themselves from danger of laws pre- 
tend obedience, albeit inwardly they carry 
still the same hearts which they did before, 
by means whereof it falleth out that re- 
ceiving unworthily the blessed sacrament 
at our hands, they eat and drink their own 
damnation; it is for remedy of this mis- 
chief here determined ®, that whom the 
* Uniformity :” both dated 1569, when the rebel- 
lion in the north was yet rife. The act of 1581 
appears to have been thought necessary on ac- 
count of certain doubts which existed as to the 


Proposed Method of dealing with Recusants, 


construction of the previous general enactments, 
and consequent lawfulness of the pecuniary penal- 
ties which the court of High Commission had been 
in the habit of occasionally enforcing. Strype, 
Grind. 345. A. Ὁ. 1577.] 

60 'T. C. lib. i. p. 167. [132, 133.] “ If the place 
« of the fifth to the Cormthians do forbid that we 
«should have any familiarity with notorious of- 
«‘ fenders, it doth much more forbid that they 
« should be received to the Communion. And 
« therefore pupists being such as which are noto- 
τς niously known to hold heretical opinions ought 
« ποῦ to be admitted much less compelled to the 
« Supper. For seeing that our Saviour Chnist did 
« institute his supper amongst his disciples and 
“those only which were as St. Paul speaketh 
« within, it is evident that the papists being with- 


“out, and foreigners and strangers from the 
« Church of God ought not to be received if they 
« would offer themselves: and that minister that 
«© shall give the Supper of the Lord to him which 
«is known to be a papist and which hath never 
“made any clear renouncing of popery with 
τς which he hath been defiled doth profane the ta- 
ble of the Lord, and doth give the meat that is 
«prepared for the children unto dogs, and he 
« bringeth into the pasture which is provided for 
‘the sheep, swine and unclean beasts, contrary 
“to the faith and trust that ought to be ina 
“ steward of the Lord’s house as he is. For albe- 
“it that I doubt not but many of those which are 
** now papists pertain to the election of God, which 
“* God also in his good time will call to the know- 
“ledge of his truth: yet notwithstanding they 
“ought to be unto the minister and unto the 
“ Church touching the ministering of Sacra- 
“ ments as strangers and as unclean beasts. .... 
“ The ministering of the holy sacraments unto 
“them is a declaration and seal of God’s favor 
“ and reconciliation with them, and a plain preach- 
“jing partly that they be washed already from 
« their sins, partly that they are of the household 
« of God and such as the Lord will feed to eternal 
“ life, which is not lawful to be done unto those 
** which are not of the household of faith. And 
“ therefore I conclude that the compelling of pa- 
“ pists unto the communion, and the dismissing 
“ and letting of them go when as they be to be 
“ punished for their stubbornness in popery (with 
“this condition, if they will receive the Commu- 
‘*nion) is very unlawful, when as although they | 
“ would receive it yet they ought to be kept back 

“till such time as by their religious and gospel 

“ like behaviour,’ &c. [Comp. T. C. 1. 84. ap. 


[Boox V 


law of the realm doth punish unless they 
communicate, such if they offer to obey 
law, the Church notwithstanding should 
not admit without probation before had of 
their gospel-like behaviour. 

[8.] Wherein they first set no time how 
long this supposed probation must conti- 
nue; again they nominate no certain judg- 
ment the verdict whereof shall approve 
men’s behaviour to be gospel-like ; and that 
which is most material, whereas they seek 
to. make it more hard for dissemblers to be 
received into the Church than Jaw and pol- 
ity as yet hath done, they make it in truth 
more easy for such kind of persons to wind 
themselves out of the law and to continue 
the same they were. The law requireth at 
their hands that duty which in conscience 
doth touch them nearest, because the great- 
est difference between us and them is the 
Sacrament of the Body and Blood of Christ, 
whose name in the service of our commu- 
nion we celebrate with due honour, which 
they in the error of their mass profane. As 
therefore on our part to hear mass were an 
open departure from that sincere profession 

‘wherein we stand, so if they on the other 
side receive our communion, they give us 
the strongest pledge of fidelity that man 
can demand. What their hearts are God 
doth know. But if they which mind treach- 
ery to God and man®*! shall once appre- 


Whitg. Def. 178. Whitgift in his answer had 
pleaded against popular election of bishops, that 
* the Church is now full of papists, atheists and 
“ὁ such hike.” 'T. C. replies, “‘ Now you bring in 
“ papists, idolaters, and atheists, which are not on- 
“ly filthy but also poisoned and venomed beasts. 
“1 am not ignorant of that distinction which saith 
“ that there be in the Church which are not of the 
“Church ; and those are hypocrites as is before 
“said: but I would gladly learn of you, what 
“* scripture there is to prove that idolaters and pa- 
“ pists and atheists are in the Church, when St. 
“ Paul calleth all such without the Church, and 
‘“‘ with whom the Church hath nothing to do, nor 
“they with the Church. You might as well have 
* placed in the Church, wolves, tigers, lions and 
“ bears, 1. 6. tyrants and persecutors...But now I 
“ hear you ask me what then shall become of the 
* papists and atheists, if you will not have them 
« to be of the Church? I answer that they may 
“ be of and in the Commonwealth, which neither 
** may, nor can be, of or in the Church. And 
“ therefore the Church having nothing to do with 
‘such, the magistrate ought to see that they join 
“‘ to hear the sermons in the place where they are 
“ made... and cause them to be examined, how 
“they profit; and if they profit not to punish 
“them; and as their contempt groweth, so to in- 
“ crease the punishment, until such time as they 
“ declare manifest tokens of unrepentantness, and 
“ then as rotten members ... cut them off-”] 

61 [This expression refers perhaps to the Jesuits 
and seminary priests especially: who were very 
busy in England about 1596. See Strype, Ann. 
iv. 422. Compare in the same vol. p. 53, Top- 
clyff’s statement in a letter to Burghley: “ There 


Se τὸ eS τ΄ 


a i ἘΠ ἘΠ Ἐπ’ 


a 


=k 


Ch. Ixviii. 9, 10.] objectionable, as tending 


, hend this advantage given them, whereby 
they may satisfy law in pretending them- 
selves conformable (for what can law with 
reason or justice require more?) and yet 
| be sure the Church will accept no such of- 

fer, till their gospel-like behaviour be al- 
lowed; after that our own simplicity hath 
once thus fairly eased them from sting of 
law, it is to be thought they will learn the 


mystery of gospel-like behaviour when lei- | 


sure serveth them. And so while without 
any cause we fear to profane sacraments, 
we shall not only defeat the purpose of 
most wholesome laws, but lose or wilfully 
hazard those souls from which the likeliest 
means of full and perfect recovery are by 
our indiscretion withheld. 

For neither doth God thus bind us to 
dive into men’s consciences, nor can their 
fraud and deceit hurt any man but them- 
selves. To him they seem such as they 
are, but to us they must be taken for such 
as they seem. In the eye of God they are 
against Christ that are not truly and sin- 
cerely with him, in our eyes they must be 
received as with Christ that are not to out- 
ward show against him. 

The case of impenitent and notorious sin- 
ners is not like unto theirs whose only im- 
perfection is error severed from pertinacy, 
error in appearance content to submit itself 
to better instruction, error so far already 
cured as to crave at our hands that sacra- 
ment the hatred and utter refusal whereof 
was the weightiest point wherein hereto- 
fore they swerved and went astray. 

[9.] In this case therefore they cannot 
reasonably charge us with remiss dealing, 
or with carelessness to whom we impart the 
mysteries of Christ, but they have given us 
manifest occasion to think it requisite that 
we earnestly advise rather and exhort them 
to consider as they ought their sundry over- 
sights, first in equalling undistinetly crimes 
with errors as touching force to make un- 
capable of this sacrament; secondly in suf- 
fering indignation at the faults of the church 
of Rome to blind and withhold their judg- 
ments from seeing that which withal they 


“isa great danger in many others, who some- 
“ times do come to the church, and yet be papists, 
«ὁ both in their inward hearts, and in their outward 
“actions and conversations, refusing to receive 
“ the communion ; and in every thing else as ill 
“ as the worst. Of which there be also two sorts. 
“The one goeth to the church for saving of the 
« penalties of thirteen score pounds a year: yet his 
‘‘ wife and whole family or most of them, continue 
“resolute recusants and harbour traitors. The 
“other sort go to the church because they may 
‘‘ avoid suspicion of the magistrates the better, and 
“ is dispensed withal by some secret dispensation 
“ οἵ a delegate, or such a great priest as hath 
“ episcopal authority, to the end they may the bet- 
‘ter, and with the less suspicion, serve the tum 
“ of their cause catholic.”] 


to encourage Jesuitical Craft. 461 
{should acknowledge, concerning so much 
nevertheless still due to the same church, 
as to be held and reputed a part of the 
house of God, a limb of the visible Church 
of Christ; thirdly in imposing upon the 
Church a burden to enter farther into men’s 
hearts and to make a deeper search of their 
consciences than any law of God or reason 
of man enforceth ; fourthly and lastly in re- 
pelling under colour of longer trial such 
from the mysteries of heavenly grace, as 
are both capable thereof by the laws of 
God for any thing we hear to the contrary, 
and should in divers considerations be cher- 
ished according to the merciful examples 
| and precepts whereby the gospel of Christ 
hath taught us towards such to shew com- 
| passion, to receive them with lenity and all 
| meekness, if any thing be shaken in them 
to strengthen it, not to quench with deiays 
and jealousies that feeble smoke of confor- 
mity which seemeth to breathe from them, 
but to build wheresoever there is any foun- 
dation, to add perfection unto slender be- 
ginnings, and that as by other offices of 
piety even so by this very food of life which 
Christ hath left in his Church not only for 
preservation of strength but also for relief 
of weakness. 

[10.] But to return to our ownselves in 
whom the next thing severely reproved is 
the paucity * of communicants, if they re- 
quire at communions frequency we wish 
the same, knowing how acceptable unto 
God such service is when multitudes cheer- 
fully concur unto it®*; if they encourage 
men thereunto, we also (themselves ac- 
knowledge it 54) are not utterly forgetful to 
do the like ; if they require some public co- 
action ® for remedy of that wherein by mil- 
der and softer means little good is done 
they know our laws and statutes provided 
in that behalf; whereunto whatsoever con- 
venient help may be added more by the 
wisdom of man, what cause have we given 
the world to think that we are not ready to 
hearken to it, and to use any good mean of 


62'T.C. lib. 1. p. 147. [116] 

63 2 Chron. xxx. 13 ; Psalm exxii. 1. 

64 (T. C. 1. 117. al. 148. “ ft may be objected, 
“ that in this point the Book of Common Prayer 
“is not in fault, which doth not only not forbid 
“ that all the Church should receive together, but 
“also bya good and godly exhortation moveth 
“ those that be present that they should not de- 
“ part....Itis true that it doth not forbid, and 
“that there is godly exhortation for that pur- 
“ pose.” 

63 [T. C.i. 117. al. 149. « It” (the Prayer Book) 
“ ought to provide that those which would with- 
‘ draw themselves should be by ecclesiastical dis- 
‘* cipline at all times, and now also under a godl 
“ prince by civil punishment brought to communi- 
“ cate... This is the law of God (Numbers ix. 
“ 13.) and this is now and hath been heretofore the 
“« practice of the churches reformed.”] 


402 


sweet compulsion ® to have this high and 
heavenly banquet largely furnished ? Only 
we cannot so far yield as to judge it conve- 
nient that the holy desire of a competent 
number should be unsatisfied, because the 
greater part is careless and undisposed to 
join with them. 

Men should not (they say) be permitted 
a few by themselves to communicate when 
so many are gone away, because this sa- 
crament is a token of our conjunction with 
our brethren®’, and therefore by communi- 
cating apart from them we make an appa- 
rent show of distraction. I ask them on 
which side unity is broken, whether on 
theirs that depart or on theirs who being 
left behind do communicate ὁ Tirst in the 
one it is not denied but that they may have 
reasonable causes of departure, and that 
then even they are delivered from just 
blame. Of such kind of causes two are al- 
lowed 58, namely danger of impairing health 
and necessary business requiring our pre- 
sence otherwhere. And may not a third 
cause, which is wnfitness at the present 
time, detain us as lawfully back as either of 
these two? True it is that we cannot here- 
by altogether excuse ourselves, for that we 
ought to prevent this and do not®*. But if 


66 Tuuke xiv. 23. 

67 [T. C. i. 116. al. 147. ‘ The holy Sacrament 
« of the Supper of the Lord is not only a seal and 
‘¢ confirmation of the promises of God unto us, but 
also a profession of our conjunction as well with 
“ Christ our Saviour and with God, as also (as 
“ St. Paul teacheth) a declaration and profession 
“ that we are at one with our brethren. .. The de- 
‘‘ parting therefore of the rest of the Church from 
“ those three or four is an open profession that they 
“ὁ have no communion, fellowship, nor unity, with 
“them that do communicate ; and likewise of 
“ those three or four, that they have none with the 
“rest.... Therefore St. Paul driving thereunto 
“ wisheth that one should tarry for another.” 
Whitg. Def. 528. “ If the book should appoint 
“ that three or four should communicate together, 
“ and no more ; or if it did not allow that com- 
« munion best wherein most of the Church do 
“ participate; then were your reasoning to some 
“end. But seeing that it is appointed that there 
* should not be fewer than three or four, to the 
“ end that it might be a communion, and have no 
“ similitude with the papistical mass, there is no 
“ cause why you should take this pains... . Shall 
“ none communicate because all will not? Or 
“ shall not three or four because the rest refuse ? 
‘ or is it lack of love towards our neighbour, or 
‘any token thereof, if we resort to the Lord’s table 
“ when other will not? Where learn you that ?”’] 

63 [By T. C. i. 117.] 

69 [Id. 1.118, al.149. ‘ Here may rise another 
* doubt of the words of Moses in the Book of 
“ Numbers. For seeing he maketh this excep- 
“ tion, ‘if they be clean,’ it may be said that those 
“that depart do not feel themselves meet to re- 
“ ceive. . . for answer whereunto .. . . the unclean- 
“ ness which Moses speaketh of was such as men 
“could not easily avoid: and whereunto they 


The Eucharist, being a Pledge of Resurrection, 


[Book V. 


we have committed a fault in not preparing 
our minds before, shall we therefore aggra- 
vate the same with a worse, the crime of 
unworthy participation? He that abstain- 
eth doth want for the time that grace and 
comfort which religious communicants have, 
but he that eateth and drinketh unworthily 
receiveth death, that which is life to others 
turneth in him to poison. 

Notwithstanding whatsoever be the cause 
for which men abstain, were it reason that 
the fault of one part should any way 
abridge their benefit that are not faulty ? 
There is in all the Scripture of God no one 
syllable which doth condemn communicat- 
ing amongst a few when the rest are de- 
parted from them. 

{11.] As for the last thing which is our 
imparting this sacrament privately unto the 
sick7°, whereas there have been of old 
(they grant 11} two kinds of necessity where- 
in this sacrament might be privately ad- 


«ὁ might fall sometimes by necessary duty .. which 
“ thing cannot be alleged in those that are now of 
“the Church. For if they will say, they be not 
“ meet, it may be answered unto them that it is 
“their own fault ; and further, if they be not 
“meet to receive the holy Sacrament of the Sup- 
“« per, they are not meet to hear the word of God, 
“ they are not meet to be partakers of the prayers 
“ of the Church. ...To whomsoever of them the 
“ Lord will communicate himself by preaching 
“ the word, to the same he will not refuse to com- 
“ municate himself by receiving of the sacra- 
“ἐ ments.”’] 

τὸ (Adm. ap. Whitg. Def. 529. ‘ In this book 
“ three or four are allowed for a fit number to re- 
“ ceive the Communion, and the priest alone to- 
“ gether with one more, or with the sick man 
‘alone, may in time of necessity, that is when 
“ there is any common plague, or in time of other 
“ visitation minister it to the sick man, and if he 
“ require it it may not be denied. This is not I 
“am sure like in effect to a private mass: that 
“ Scripture, ‘ Drink ye all of this,’ maketh not 
“against this, and private Communion is not 
“ against the Scriptures.” Whitg. Answer, 185. 
«ἐς Drink ye all of this’ may as well be applied to 
‘“‘prove that ten, twenty, forty, is no sufficient 
“ number. ... I know there be some of the old 
“ Fathers, as Basilius Magnus, which would not 
“have fewer communicants than twelve.” (t. ii. 
320. D.) “ But of the number of communicants 
“ there is nothing determined in Scripture.” 

71 T. C. quotes Justin Martyr, Apol. ο. 85. Οἱ 
καλούμενοι παρ᾽ ἡμῖν διάκονοι, διδόασιν ἑκάστῳ τῶν πα- 
ρόντων μεταλαβεῖν ἀπὸ τοῦ εὐχαριστηθέντὸς ἄρτου καὶ 
οἴνου καὶ ὕδατος, καὶ τοῖς οὐ παροῦσιν ἀποφέρουσι. 
Tertull. de Orat. ο. xix. (speaking of the scruple 
which some persons felt of breaking their fast on a 
day of humiliation, by participation of the Eu- 
charist :) ‘ Accepto corpore Domini, et reservato, 
“‘ utrumque salvum est: et participatio sacrificii, 
“ et executio officii.” And Cyprian, de Lapsis, p. 
132. «« Cum quedem arcam suam, in qua Domini 
“ Sanctum fuit, manibus indignis tentasset ape- 
“rire, igne inde surgente deterrita est, ne auderet 
“ attingere.”] 


- 


«- 
τ 
τι 


= fe 


~~ ee 
Ses 


= 
Ἂς 


Be 


i: 


i =e 


Ch. Ixvni. 12.] 


ministered 7*, of which two the one being 
erroneously imagined, and the other (they 
say) continuing no longer in use, there re- 
Maineth unto us no necessity at all, for 
which that custom should be retained. The 
falsely surmised necessity is that whereby 
some have thought all such excluded from 
or of salvation as did depart this 
ife and never were made partakers of the 
holy Eucharist7’. The other cause of ne- 
cessity was, when men, which had fallen in 
time of persecution, and had afterwards re- 
pented them, but were not as yet received 
again unto the fellowship of this com- 
munion, did at the hour of their death re- 
quest it, that so they might rest with great- 
er quietness and comfort of mind, being 
thereby assured of departure in unity of 
Christ’s Church, which virtuous desire the 
Fathers did think it great impiety not to 
satisfy. This was Serapion’s case of ne- 
cessity. Serapion a faithful aged person 
and always of very upright life till fear of 
aaa in the end caused him to shrink 
ack, after long sorrow for his scandalous 
offence and suit oftentimes made to be par- 
doned of the Church, fell at length into 
grievous sickness, and heing ready to yield 
up the ghost was then more instant than 
ever before to receive the sacrament. 
Which sacrament was necessary in his 
case, not that Serapion had been deprived 
of everlasting life without it, but that this 
end was thereby to him made the more 
comfortable*4. And do we think, that all 


72 Τ. C. i. 146. [al. 115. “ It is not to be denied 
“ that this abuse is very ancient, and was in Jus- 
“tin Martyr's time, in Tertullian and Cyprian’s 
* time, even as also there were other abuses... .. 
First of all in the primitive Church the discipline 
“of the Church was so severe, and so extreme, 
“ that if any one who professed the truth and were 
“ οἵ the body of the Church did through in- 
“ firmity deny the truth, and joined himself unto 
“the idolatrous service, although he repenting 
“ came again unto the Church, yet was he not re- 
* ceived to the communion of the Lord’s Supper 
“any more. And yet lying in extremity of sick- 
“ness, and ready to depart this life, if they did 
require the Communion in token that the Church 
“had forgiven the fault, .. they granted that he 
“‘ might be partaker of it: as may appear by the 
“story of Serapion. Another cause was that 
“ which was before alleged: which is the false 
“ opinion they had conceived that all those were 
“condemned that received not the Supper of the 
“Lord. And therefore when catechumens or 
“ἐ young children fell sick dangerously they minis- 
“tered the Supper of the Lord unto them, lest 
they should want their voyage victual (as they 
“ termed it).”] 

73 [On this point so far as regards Infant Com- 
munion see especially Waterland’s Inquiry con- 
cerning that practice. Works, ix. 473, &c.] 

™4(S. Dionys. Alex. ap. Euseb. H. E. vi. 44. Da- 
pariwy ris ἦν παρ᾽ ἡμῖν πιστὸς γέρων, ἀμέμπτως μὲν 
τὸν πολὺν διαβιώσας χρόνον, ἐν δὲ τῳ πειράσμῳ πέσων" 
οὗτος πολλάκις ἐδεῖτο; καὶ οὐδεὶς προσεῖχεν αὐτῳ, καὶ 


is especially seasonable on a Death-bed. 


463 


cases of such necessity are clean vanished ? 
Suppose that some have by mispersuasion 
lived in schism, withdrawn themseives from 
holy and public assemblies, hated the 
prayers, and loathed the sacraments of 
the Church, falsely presuming them to be 
fraught with impious and Antichristian cor- 
ruptions, which error the God of mercy and 
truth opening at the length their eyes to 
see, they do not only repent them of the 
evil which they have done but also in token 
thereof desire to receive comfort by that 
whereunto they have offered disgrace (which 
may be the case of many poor seduced 
souls even at this day) God forbid we 
should think that the Church doth sin in 
permitting the wounds of such to be sup- 
pled with that oil which this gracious Sa- 
crament doth yield, and their bruised minds 
not only need but beg. 

[{12.] There is nothing which the soul of 
man doth desire in that last hour so much 
as comfort against the natural terrors of 
death and other scruples of conscience 
which commonly do then most trouble and 
perplex the weak, towards whom the very 
law of God doth exact at our hands all the 
helps that Christian lenity and indulgence 
can afford. Our general consolation de- 
parting this life is the hope of that glorious 7 
and blessed resurrection which the Apostle 
St. Paul nameth ἐξανάστασιν 77, to note that 
as all men shall have their ἀνάστασιν and be 
raised again from the dead, so the just shall 
be taken up and exalted above the rest, 
whom the power of God doth but raise and 
not exalt. This life and this resurrection 
our Lord Jesus Christ is for all men as 
touching the sufficiency of that he hath 
done ; but that which maketh us partakers 


γὰρ ἐτεθύκει, ἐν νόσῳ δὲ γενόμενος. τριῶν ἑξῆς ἡμερῶν 
ἄφωνος καὶ ἀναίσθητος διετέλεσε' βραχὺ δὲ ἀνασφήλας 
τὴ τἐτάρτη, προσεκαλέσατο τὸν θυγατριδοῦν" καὶ μέχρι 
τίνος, φήσιν, ὦ τέκνον. με κατέχετε : δέομαι σπεύσατε, 
καὶ pe θᾶττον drodicare τῶν πρεσβυτέρων μοί τινα 
κάλεσον" καὶ ταῦτα εἴπων, πάλιν ἣν ἄφωνος. ἔδραμεν ὃ 
παῖς ἐπὶ τὸν πρεσβύτερον" νὺξ δὲ iy" κακεῖνος ἡσθένει" 
ἀφικέσθαι μὲν οὖν οὐκ ἐδύνηθη, ἐντολῆς δὲ ὑπ᾽ ἐμοῦ διὸ- 
opévns, τοὺς ἀπαλλαττομένους τοῦ βίου, εἰ δεοίντο. καὶ 
μάλιστα εἰ πρότερον ἱκετεύσαντες τύχοιεν. ἐφίεσθαί. ἵν᾽ 
εὐέλπιδες ἀπαλλάττωνται, βραχὺ τῆς εὐχαριστίας ἐπε- 
δωκε τῳ παιδαρίῳ, ἀποβρέξαι κελεὔσας. καὶ τῳ πρεσβό- 
TH κατὰ τοῦ στύματος ἐπιστάξαι' ἐπανῆκεν ὃ παῖς φέρων, 
ἐγγύς τε γενομένου, πρὶν εἰσελθεῖν ἀνενέγκας πάλιν ὃ 
ἀραπίων, ἧκες. ἔφη, τέκνον" καὶ ὁ μὲν πρεσβύτερος ἐλ- 
θεῖν οὐκ ἠδύνηθη" σὺ δὲ ποίησον τάχεως τὸ προσταχθὲν, 
καὶ ἀπάλλατέ pe ἀπέβρεξέν τε ὃ παῖς. καὶ ἅμα τε ἐνέχεε 
τῳ στόματι, καὶ μικρὸν ἐκεῖνος καταβροχθίσας, εὔθεως 
ἀπέδωκε τὸ πνεῦμα. “Ag' οὐκ ἐναργῶς διετηρήθη καὶ 
παρέμεινεν ἕως λυθη, καὶ τῆς ἁμαρτίας ἐξαλειφθείσης, 
ἐπὶ πολλοῖς οἷς ἔπραξε καλοῖς ὁμολογηθῆναι δυνηθῃ 3} 

75 1 Cor. xv. 21. 

78 Phil. iii. 11. 

77 Διὰ τὴν ἐκ τῆς γῆς ἔπαρσιν. Theophy). [in 
Phil. iii. 11, ἐξανάστασιν ἐνταῦθα νοεῖ τὴν ἔνδοξον τὴν 
ἐν νεφέλαις ἔπαρσιν. Πάντες vf ἄνθρωποι ἀνίστανται, 
μόνοι δὲ πιστοὶ ἀξιοῦνται τῶν ἀγαθῶν. Ammon, Vide 
1 Thess. iv. 17. 


464 


thereof is our particular communion with 
Christ, and this sacrament a principal mean 
as well to strengthen the bond as to mul- 
tiply in us the fruits of the same commu- 
nion; for which cause St. Cyprian? term- 
eth it a joyful solemnity of expedite and 
speedy resurrection; Ignatius 7° a medicine 
which procureth immortality and prevent- 
eth death; Ireneus®® the nourishment of 
our bodies to eternal life and their preserva- 
tive from corruption. Now because that 
Sacrament which at all times we may re- 
ceive unto this effect is then most accept- 
able and most fruitful, when any special 
extraordinary occasion nearly and presently 
urging kindleth our desires towards it, their 
severity, who cleave unto that alone which 
is generally fit to be done and so make all 
men’s condition alike, may add much afflic- 
tion to divers troubled and grieved minds δ᾽, 
uf whose particular estate particular res- 
pect being had, according to the charitable 
order of the church wherein we live, there 
ensueth unto God that glory which his 
righteous saints comforted in their greatest 
distresses do yield, and unto them which 
have their reasonable petitions satisfied the 
same contentment, tranquillity, and joy, that 
others before them by means of like satis- 
faction have reaped, and wherein we all are 
or should be desirous finally to take our 
leave of the world whensoever our own 
uncertain time of most assured departure 
shall come. 

Concerning therefore both prayers and 
sacraments together with our usual and re- 
ceived form of administering the same in 
the church of England, let thus much suf- 
fice. 

LXIX. As the substance of God alone is 
infinite and hath no kind of limitation, so 
likewise his continuance is 
from everlasting to everlasting 
and knoweth neither begin- 
ning norend. Which demon- 
strable conclusion being pre- 
supposed, it followeth necessarily that be- 
sides him all things are finite both in sub- 
stance and in continuance. If in substance 
all things be finite, it cannot be but that there 
are bounds without the compass whereof 
their substance doth not extend ; if in con- 
tinuance also limited, they all have, it can- 
not be denied, their set and their certain 
terms before which they.had no being at 
all. This is the reason why first we do 


Of festival days 
and the natural 
causes of their 
convenient 
institution. 


78 « Maturate resurrectionis letabunda solem- 
“ mia.’ Cypr. de Cen. Dom. cap. 10. 

79 Ddppaxov ἀθανασίας, dvridoroy μὴ θανεῖν. [ἀντί- 
δοτος τοῦ μὴ ἀποθανεῖν, ἀλλὰ ζην ἐν Ἰησοῦ Χριστῳ διὰ 
παντός.) Ignat. Epist. ad Ephes. [c. 20.] 

80 Tren. lib. iv. cap. 34. [al. c. 18. in substance. ] 

81 « Htsi nihil facile mutandum est ex solemni- 
“« bus, tamen ubi wquitas evidens poscit subveni- 
‘ endum est.” Lib. clxxxiii. ff. de Reg. Jur. [lib. 1. 
tit. 17. p. 795.] 


Idea of Time: relative to heavenly Motions. 


[Book V. 


most admire those things which are great- 
est, and secondly those things which are 
ancientest, because the one are least dis- 
tant from the infinite substance, the other 
from the infinite continuance of God. Out 
of this we gather that only God hath true 
immortality or eternity, that is to say con- 
tinuance wherein there groweth no differ- 
ence by addition of hereafter unto now, 
whereas the noblest and perfectest of all 
things besides have continually through 
continuance the time of former continuance 
lengthened, so that they could not hereto- 
fore be said to have continued so long as 
now, neither now so long as hereafter. 

[2.] God’s own eternity is the hand 
which leadeth Angels in the course of their 
perpetuity ; their perpetuity the hand that 
draweth out celestial motion ®, the line of 
which motion and the thread of time are 
spun together. Now as nature bringeth 
forth time with motion, so we by motion 
have learned how to divide time, and by 
the smaller parts of time both to measure 
the greater and to know how long all things 
else endure. For time considered in itself 
is but the flux of that very instant wherein 
the motion of the heaven began, being 
coupled with other things it is the quantity 
of their continuance measured by the dis- 
tance of two instants. As the time of a 
man is a man’s continuance from the in- 
stant of his first breath till the instant of his 
last gasp. 

Hereupon some have defined time to be 
the measure of the motion of heaven δ), be- 
cause the first thing which time doth mea- 
sure is that motion wherewith it began and 
by the help whereof it measureth other 
things, as when the Prophet David saith, 
that a man’s continuance doth not common- 
ly exceed threescore and ten years, he 
useth the help both of motion and number 


82 [This favors an opinion not uncommon among 
the Fathers and schoolmen, of a correspondence 
between the intellectual and material heavens in 
such sort, that the nine spheres of which the latter, 
according to the Ptolemaic system, was composed, 
answered to, and were influenced respectively by, 
the nine orders of the celestial hierarchy, as ex- 
pounded in the books ascribed to Dionysius the 
Areopagite. This double scheme (or συστοιχία) 
stands as follows : 


In the invisible Heavens. In the material Heavens. 
The Seraphim actuated the Primum Mobile. 


The Cherubim a the Sphere of fixed Stars. 
The Thrones 3 that of Saturn. 

The Dominations yt “ of Jupiter. 

The Virtues ἐξ “of Mars. 

The Powers aS “of the Sun. 

The Principalities “ “of Venus, 

The Archangels τ “ of Mercury. 

The Ange!s εἰς « οὗ the Moon. 


Dante has several allusions to this opinion: see 
Parad. canto viii. terz. 12,13; and xxix. 15; but 
especially xxviii. throughout] 

81 [Arist. de Ceelo, i. 9. tom. i. 446, B. ed. Duval. 
χρόνος ἐστὶν ἄριτθμος κινήσεως.ἢ] 


ΘᾺ. Ixx. 11] 


to measure time. They which make time 
‘an effect of motion, and motion to be in na- 
ture before time, ought to have considered 
with themselves that albeit we should deny 
as Melissus did all motion 55, we might not- 
withstanding acknowledge time, because 
time doth but signify the quantity of con- 
tinuance, which continuance may be in 
things that rest and are never moved. 
Besides we may also consider in rest both 
that which is past, and that which is pres- 
ent, and that whtch is future, yea farther 
even length and shortness in every of these, 
although we never had conceit of motion. 
But to define without motion how long or 
how short such continuance is were impossi- 
ble. So that herein we must of necessity 
use the benefit of years, days, hours min- 
utes, which all grow frem celestial motion. 

Again forasmuch as that motion is circu- 
lar whereby we inake our divisions of time, 
and the compass of that circuit such, that 
the heavens which are therein continually 
moved and keep in their motions uniform 
celerity must needs touch often the same 
points, they cannot choose but bring unto 
us by equal distances frequent returns of 
the same times. 

Furthermore whereas time is nothing 
but a mere quantity of that continuance 
which all things have that are not as God 
is without beginning, that which is proper 
unto all quantities agreeth also to this kind, 
so that time doth but measure other things, 
and neither worketh in them any real effect 
nor is itself ever capable of any. And 
therefore when commonly we use to say 
that time doth eat or fret out all things, that 
time is the wisest thing in the world be- 
cause it bringeth forth all knowledge, and 
that nothing is more foolish than time 
which never holdeth any thing long, but 
whatsoever one day learneth the same an- 
other day forgetteth again, that some men 
see prosperous and happy days, and that 
some men’s days are miserable, in all these 
and the like speeches that which is uttered 
of the time is not verified of time itself, but 
agreeth unto those things which are in time, 
and do by means of so near conjunction 
either lay their burden upon the back, or 
set their crown upon the head of time. 
Yea the very opportunities which we as- 
cribe to time ®* do in truth cleave to the 
things themselves wherewith time is join- 
ed; as for time it neither causeth things nor 
opportunities of things, although it com- 
prise and contain both. 

[3.1 All things whatsoever having their 
time, the works of God have always that 
time which is seasonablest and fittest for 


82[Diog. Laert. lib. ix. p. 243.] 

83 Χρόνος ἐστιν, ἐν ῳ καιρὸς, καὶ καιρὸς, ἐν ῳ χρόνος 
οὐ πολύς. Hippoc. lib. qui Praeceptiones inscribitur. 
[in init. Op. p. 25. ed. 1624.) 

Vou. I. 30 


The natural Origin of Holy Days. 


| them. 


465 


His works are some ordinary, some 
more rare, all worthy of observation, but 
not all of like necessity to be often remem- 
bered, they all have their times, but they 
all do not add the same estimation and glo- 
ry to the times wherein they are. For as 
God by being every where yet doth not 
give unto all places one and the same de- 
gree of holiness, so neither one and the 
same dignity to all times by working in all. 
For if all either places or times were in re- 


| spect of God alike, wherefore was it said 


unto Moses by particular designation, “This 
“very place wherein thou standest is holy 
“ oround 5:2) Why doth the Prophet Da- 


| vid choose out of all the days of the year 


but one whereof he speaketh by way of 
principal admiration, “This is the day, 
“which the Lord hath made*?” No 
doubt as God’s extraordinary presence hath 
hallowed and sanctified certain places, so 
they are his extraordinary works that have 
truly and worthily advanced certain times, 
for which cause they ought to be with all 
men that honour God more holy than oth- 
er days. 

The wise man therefore compareth here- 
in not unfitly the times of God with the per- 
sons of men. If any should ask how i 
cometh to pass that one day doth excel an- 
other seeing the light of all the days in the 
year proceedeth from one sun, to this he 
answereth 856, that “the knowledge of the 
“Lord hath parted them asunder, he hath 
“by them disposed the times and solemn 
“feasts ; some he hath chosen out and sanc- 
“tified, some he hath put among the days 
“to number :” even as Adam and all other 
men are of one substance, all created of 
the earth, “ but the Lord hath divided them 
“by great knowledge and made their ways 
“ divers, some he hath blessed and exalted, 
“some he hath sanctified and appropriated 
“ unto himself, some he hath cursed, hum- 
“bled and put them out of their dignity.” 

So that the cause being natural and ne- 
cessary for which there should be a differ- 
ence in days, the solemn observation where- 
of declareth religious®’ thankfulness to- 
wards him whose works of principal reck- 
oning we thereby admire and honour, it 
cometh next to be considered what kinds of 
duties and services they are wherewith such 
times should be kept holy. 

LXX. The sanctification of days and 
times is a token of that thankfulness and a 
part of that public honour _ 
which we owe to God for ad- οἱ celebrating 
mirable benefits, whereof it festival days. 
doth not suffice that we keep 
a secret calendar, taking thereby our pri- 


84 Exod. iii. 5. 

85 Psalm cxvili. 24. 

86 Ecclus. xxxiii. 7—12. 

87 [The first edition has “ religion’s.”} 


466 


vate occasions as we list ourselves to think 
how much God hath done for all men, but 
the days which are chosen out to serve as 
public memorials of such his mercies ought 
to be clothed with those outward robes of 
holiness whereby their difference from other 
days may be made sensible. But because 
time in itself as hath been already proved 
can receive no alteration, the hallowing of 
festival days must consist in the shape or 
countenance which we put upon the affairs 
that are incident into those days. 

[2.1 “This is the day which the Lord 
“hath made,” saith the prophet David ; 
“let us rejoice and be glad in it®*.” So 
that generally offices and duties of religious 
joy are that wherein the hallowing of fes- 
tival times consisteth 85, The most natural] 
testimonies of our rejoicing in God are first 
His praises set forth with cheerful alacrity 
of mind, secondly our comfort and delight 
expressed by ἃ 59 charitable largeness of 
somewhat more than common bounty, third- 
ly sequestration from ordinary labours, the 
toils and cares whereof are not meet to be 
companions of such gladness. *estival so- 
lemnity therefore is nothing but the due 
mixture as it were of these three elements, 
Praise, and Bounty, and Rest. 

Touching praise, forasmuch as the Jews, 
who alone knew the way how to magnify 
God aright, did commonly, as appeared by 
their wicked lives, more of custom and for 
fashion’s sake execute the services of their 
religion, than with hearty and true devotion 
Sins God especially requireth) he there- 
ore protesteth against their Sabbaths and 
solemn days as being therewith much of- 
fended %°. 

[3.] Plentiful and liberal expense is re- 
quired in them that abound, partly asa sign 
of their own joy in the goodness of God 
towards them, and partly as a mean where- 
by to refresh those poor and needy, who 
being especially at these times made par- 
takers of relaxation and joy with others do 
the more religiously bless God*!, whose 

88 Psalm cxviil. 24. 

88 « Grande videlicet officitum focos et chores in 
“ publicum educere, vicatim epulari, civitatem ta- 
“ berne halitu obolefacere, vino lutum cogere, ca- 
“‘ tervatim cursitare ad injurias, ad impudicitias, 
“ ad libidinis illecebras. Siccine exprimitur pub- 
“licum gaudium per publicum dedecus ?” Tertull. 
Apol. c. 35. © Dies festos Majestati altissime ded- 
“ jeatos nullis volumus voluptatibus oceupari.” C. 
1. xii. tit. 12.1. 1. [Cod. Justin. lib. 1. tit. xi. lex. 
I1ma, p.195.] ᾿Αντὶ τῆς πάλαι πομπείας καὶ atoypo- 
υργίας καὶ ais χροβῥημοσύνης σώφρονες ἑορτάζονται πανη- 
γύρεις, οὐ μέθην ἔχουσαι καὶ κῶμον καὶ γέλωτα, ἀλλ᾽ 
ὕμνους θείους καὶ ἱερῶν λογίων ἀκρύασιν, καὶ προσευ χὴν 
ἀξιεπαίνοις κοσμουμένην δακρύοις. Theod. ad Gree. 
Infidel. ser. [8. de Martyr. ad fin. tom. iv. p. 607. 
ed. Sirmond. } 

89 "Τῆς yap αὐτῆς φύσεώς ἐστιν εὐσεβῆ τε εἶναι καὶ φι- 
λάνθρωπον. Philode Abraha.[vol.11. p. 30. ed. Mang. ] 

MYsai.i.13. 9 Deut. xvi. 14; Nehem. viii. 9. 


Festival Rest an Image of Heaven. 


[Boox V. 


great mercies were a cause thereof, and the 
more contentedly endure the burden of that 
hard estate wherein they continue. 

[4.] Rest is the end of all motion, and the 
last perfection of all things that labour. 
Labours in us are journeys, and even in 
them which feel no weariness by any work 
yet they are but ways whereby to come 
unto that which bringeth not happiness till 
it do bring rest. For as long as any thing 
which we desire is unattained, we rest not. 

Let us not here take rest for idleness. 
They are idle whom the painfulness of ac- 
tion causeth to avoid those Jabours, where- 
unto both God and nature bindeth them: 
they rest which either cease from their 
work when they have brought it unto per- 
fection, or else give over a meaner labour 
because a worthier and better is to be un- 
dertaken. God hath created nothing to be 
idle or ill employed. 

As therefore man doth consist of different 
and distinet parts, every part endued with 
manifold abilities which all have their several 
endsand actions thereunto referred: so there 
is in this great variety of duties which be- 
long to men that dependency and order, by 
means whereof the lower sustaining always 
the more excellent, and the higher perfect- 
ing the more base, they are in their times 
and seasons continued with most exquisite 
correspondence ; labours of bodily and dai- 
ly toil purchase freedom for actions of reli- 
gious joy, which benefit these actions re- 
quite with the gift of desired rest: a thing 
most natural and fit to accompany. the so- 
lemn festival duties of honour which are 
done to God. 

For if those principal works of God, the 
memory whereof we use to celebrate at 
such times, be but certain tastes and says 
as it were of that final benefit, wherein our 
perfect felicity and bliss lieth folded up, see- 
ing that the presence of the one doth di- 
rect our cogitations, thoughts, and desires 
towards the other, it giveth surely a kind 
of life and addeth inwardly no small de- 
lizht to those so comfortable expectations, 
when the very outward countenance of that 
we presently do representeth after a sort 
that also whereunto we tend, as festival rest 
doth that celestial estate whereof the very 
heathens themselves *! which had not the 
means whereby to apprehend much did not- 
withstanding imagine that it needs must 
consist in rest, and have therefore taught 
that above the highest moveable sphere 
there is nothing which feeleth alteration 
motion or change, but all things immutable, 
unsubject to passion, blest with eternal con- 


91 Οὐδ᾽ ἔστιν οὐδενὸς οὐδεμία μεταβολὴ τῶν ὑπὲρ ee. 
ὠτάτω [ὑπὸ τὴν ἐξωτάτω] φερομένην [τεταγμένων] φο- 
ράν' ἀλλ᾽ ἀναλλοίωτα καὶ ἀπαθῆ, τὴν ἀρίστην ἔχοντα 
ζώην καὶ τὴν αὐταρκεστάτην διατελεῖ τὸν ἁπαντα αἰῶνα. 


Anst. | de Ceelo, libi. ο. 9. t. 100.] 


Ch. Ixx. 5—8.] General View of Ecclesiastical Feasts. 467 


tinuance in a life of the highest perfection | were not his purpose to favour invectives 
and of that complete abundant sufficiency | against the special sanctification of days 
within itself, which no possibility of want, | and times to the service of God and to the 
maim, or defect can teak Besides where- | honour of Jesus Christ, doth notwithstand- 
as ordinary labours are both in themselves |ing bend his forces against that opinion 
painful, and base in comparison of festival | which imposed on the Gentiles the yoke of 
services done to God, doth not the natural | Jewish legal observations, as if the whole. 
difference between them shew that the one | world ought for ever and that upon pain of 
as it were by way of submission and hom-|condemnation to keep and observe the 
age should surrender themselves to the }same. Such as in this persuasion hallowed 
other, wherewith they can neither easily | those Jewish Sabbaths, the Apostle sharply 
concur, because painfulness and joy are op- | reproveth saying 35, “ Ye observe days and 
osite, nor decently, because while the mind | “ months and times and years, I am in fear 
Fath just occasion to make her abode in the | “ of youlest I have bestowed upon you la- 
house of gladness, the weed of ordinary |“bour in vain.” Howbeit so far off was 
toil and travel becometh her not ? Tertullian from imagining how any man 
[5.] Wherefore even nature hath taught | could possibly hereupon call in question 
the heathens, and God the Jews, and Christ | such days as the Church of Christ doth ob- 
us, first that festival solemnities are a part | serve "ἢ, that the observation of these days 
of the public exercise of religion; secondly | he useth for an argument whereby to prove 
that praise, liberality and rest are as natu- | it could not be the Apostle’s intent and 
ral elements whereof solemnities consist. | meaning to condemn simply all observing 
But these things the heathens converted to | of such times. 
the honour of their false gods, and as they | [8.1 Generally therefore touching feasts 
failed in the end itself, so neither could they | in the Church of Christ, they have that pro- 
discern rightly what form and measure ret- | fitable use whereof St. Augustine speak- 
gion therein should observe. Whereupon | eth 98, “ By festival solemnities and set days 
when the Israelites impiously followed so cor- | “ we dedicate and sanctify to God the mem- 
rupt example, they are in every degree noted | “ ory of his benefits, Jest unthankful forget- 
to have done amiss, their hymns or songs | “fulness thereof should creep upon us in 
of praise were idolatry, their bounty excess, | “ course of time.” 
and their rest wantonness. Therefore the} Andconcerning particulars, their Sabbath 
law of God which appointed them days of | the Churchhath changed into our Lord’s day, 
solemnity taught them likewise in what | thatas the one did continually bring to mind 
manner the same should be celebrated. ὃ former world finished by creation, so the 


According to the pattern of which institu- | other might keep us in perpetual remem- 
tion, David * establishing the state of reli- | brance of a far better world begun by him 
gion ordained praise to be given unto God | which came to restore all things, to make 
in the Sabbaths, months, and appointed | both heaven and earth new. For which 
times, as their custom had been always be-/| cause they honoured the last day, we the 
fore the Lord. first, in every seven throughout the year. 
[6.] Now besides the times which God| ‘The rest of the days and times which we 
himself in the Law of Moses particularly | celebrate have relation all unto one head. 
specifieth, there were through the wisdom | We begin therefore our ecclesiastical year 
of the Church certain other devised by oc- | with the glorious annunciation of his birth 
casion of like occurrents to those where-| by angelical embassage °°. There being 
upon the former had risen, as namely that | hereunto added his blessed nativity itself}, 
which Mardocheus and Esther * did first | ihe mystery of his legal circumcision, the 
celebrate in memory of the Lord’s most won- | testification of his true incarnation by the 
derful protection, when Haman had laid his | purification of her which brought him into 
inevitable plot to man’s thinking for the | the world, his resurrection, his ascension 
utter extirpation of the Jews even in one | into heaven, the admirable sending down of 
day. This they call the feast o1 Lots, be- | his Spirit upon his chosen, and (which con- 
ΝΠ προ cactytbem lite and (ein Ὁ 95 5 5» 
death as it were upon the hazard of ἃ Lot.| 965 Gal. iy. 10. 
To this may be added that other also of | 97: Si omnem in totum devotionem temporum 
Dedication mentioned in the tenth of St. | “ et dierum et mensium et annorum erasit Aposto- 
John’s Gospel *4, the institution whereof is |“ lus, cur Pascha celebramus annuo circulo in 
declared in the history of the Macca- |“ mense primo? Cur quinquaginta exinde diebus 
bees 95, ἢ: ee besa a ” Lib. [de Je- 
7.) But forasmuch as their law by the | JUD-J @evers. “syeh. [c. το 
ee of Christ is changed, and we there- | ,, = Ave: 46 Civit. Dei, lib. x. cap. 8. [{ vii. 240. 


3 -, | Ei beneficiorum ejus solennitatibus festis et die- 
unto no way bound, St. Paul although it | ,, Hie dintantia pa, sacramusque memoriam, 


“ne volumine temporum ingrata subrepat obliy- 
9231 Chron. xxii. 31. 94 John x. 22. ἐς 10. 
99 Esther ix. 27. 951 Mace. iv. 54. 9 Luke i. 26. 1 Luke ii. 21. 


468 


sequently ensued) the notice of that incom- 
prehensible Trinity thereby given to the 
Church of God; again forasmuch as we 
know that Christ hath not only been mani- 
fested great in himself, but great in other 
his Saints also, the days of whose departure 
out of the world are to the Church of Christ 
as the birth and coronation days of kings or 
emperors, therefore especial choice being 
made of the very flower of all occasions in 
this kind, there are annual selected times to 
meditate of Christ glorified in them which 
had the honour to suffer for his sake, before 
they had age and ability to know him; 
glorified in them which knowing him as 
Stephen had the sight of that before 
death whereinto so acceptable death did 
lead; glorified in those sages of the East 
that came from far to adore him and were 
conducted by strange light; glorified in the 
second Elias of the world sent before him 
to prepare his way; glorified in every of 
those Apostles whom it pleased him to use 
as founders of his kingdom here ; glorified 
in the Angels as in Michael ; glorified in all 
those happy souls that are already possessed 
of heaven. Over and besides which num- 
ber not great, the rest be but four other 
days heretofore annexed to the feast of 
Easter and Pentecost by reason of general 
Baptism usual at those two feasts, which 
also is the cause why they had not as other 
days any proper name giventhem. Their 
first institution was therefore through ne- 
cessity, and their present continuance is 
now for the greater honour of the principals 
whereupon they still attend. 

[9.7 If it be then demanded whether we 
observe these times as being thereunto 
bound by force of divine law, or else by the 
only positive ordinances of the Church, I 
answer to this, that the very law of nature 
itself which all men confess to be God’s law 
requireth in general no less the sanctification 
of times, than of places, persons, and things 
unto God’s honour. For which cause it hath 
pleased him heretofore as of the rest so of 
time likewise to exact some parts by way 
of perpetual homage, never to be dispensed 
withal nor remitted ; again to require some 
other parts of time with as strict exaction 
but for less continuance ; and of the rest 
which were left arbitrary to accept what 
the Church shall in due consideration con- 
secrate voluntarily unto like religious uses. 
Of the first kind amongst the Jews was the 
Sabbath day; of the second those feasts 
which are appointed by the law of Moses; the 
feast of dedication invented by the Church 
standeth in the number of the last kind. 

The moral law requiring therefore a 
seventh part throughout the age of the 
whole world to be that way employed, al- 
though with us the day be changed in re- 
gard of a new revolution begun by our Sa- 
viour Christ, yet the same proportion of 


Our Festivals how censured by the Puritans. 


[Book V. 


time continueth which was before, because 
in reference to the benefit of creation and 
now much more of renovation thereunto 
added by him which was Prince of the 
world to come, we are bound to account 
the sanctification of one day in seven a 
duty which God’s immutable law doth ex- 
act for ever. The rest they say we ought 
to abolish, because the continuance of them 
doth nourish wicked superstition in the 
minds of men?, besides they are all abused 
by Papists the enemies of God, yea certain 
of them as Easter and Pentecost even by 
the Jews. 

LX XI. Touching Jews, their Easter and 
Pentecost have with ours as much affinity, 
as Philip the Apostle with 
Philip the Macedonian king. 
As for “imitation of Papists” 
and the “breeding of super- days besides 
“stition,? they are now be- the Sabbath. 
come such common guests that no man 
can think it discourteous to let them go as 
they came. ‘The next is a rare observation 
and strange *. You shall find if you mark 


Exceptions 
against our 
keeping of 
other festival 


2[Adm. ap. Whitg. Def. 538. “ Holydays, &c. 
“ patched, if not altogether, yet the greatest piece, 
“out of the Pope’s Portuise.” T.C. 1. 119. al. 
151. ‘M. Doctor saith, that so they be not used 
ἐς superstitiously, they may be commanded. I 
«have shewed before that they were. If they 
ἐς were so indifferent as they are made, yet being 
«« kept of the Papists, which are the enemies of 
«God, they ought to be abolished. And if it 
ἐς were as easy a matter to pull out the supersti- 
“tion of the observing of those holidays out of 
«ς men’s hearts, as it is to protest and to teach that 
“ they are not commanded for any religion to be 
“ put in them, or for any to make conscience of 
“the observing of them, as though there were 
« some necessary worship of God in the keeping 
“of them, then they were much more tolerable ; 
«but when as the continuance of them doth nour- 
“ish wicked superstition in the minds of men, 
“and that the doctrine which should remedy the 
“ superstition, through the fewness and scarcity 
« of able ministers, cannot come to the most part 
“ of them which are infected with this disease, 
“and that also where it is preached the fruit there- 
« of is in part hindered, whilst the common ‘people 
“ attend oftentimes rather to that which is done 
“than to that which is taught; being a thing in- 
* different as it is said, it ought to be .abolished, 
‘as that which is not only not fittest to hold the 
“ people in the sincere worshipping of God, but 
“also as that which keepeth them in their former 
‘« blindness and corrupt opinions which they have 
“ conceived of such holidays.”} 

3'T.C. lib. i. p. 151. [120.] “If they had been 
“ never abused neither by the papists nor by the 
“« Jews, as they have been and are daily, yet such 
“ making of holidays is neyer without some great 
“danger of bringing in some eyil and corrupt 
“ opinions into the minds of men. I will use an 
‘“‘ example in one and that the chief of holidays 
“ and most generally and of longest time observed 
“in the Church, which is the feast of Easter, 
‘“« which was kept of some more days of some few- 


Ch. [χχὶ. 2.] Festival Dulies require 
it (as it doth deserve to be noted well) that 
many thousands there are who if they have 
virtuously during those times behaved 
themselves, if their devotion and zeal in 
prayer have been fervent, their attention to 
the word of God such as all Christian men 
should yield, imagine that herein they have 
performed a good duty; which notwith- 
standing to think is a very dangerous error, 
inasmuch as the Apostle St. Paul hath 
taught that we ought not to keep our Eas- 
ter as the Jews did for certain days, but in 
the unleavened bread of sincerityandof truth 
to feast continually, whereas this restraint 
of Easter to a certain number of days caus- 
eth us to rest for a short space in that near 
consideration of our duties which should be 
extended: throughout the course of our 
whole lives, and so pulleth out of our 
minds the doctrine of Christ’s gospel ere 


“er. How many thousands are there I will not 
“say of the ignorant papists, but of those also 
which profess the gospel, which when they have 
« celebrated those days with diligent heed taken 
* unto their life, and with some earnest devotion 
“ in praying and hearing the word of God, do not 
“ὁ by and by think that they have well celebrated 
* the feast of Easter, and yet have they thus nota- 
« bly deceived themselves. For St. Paul teacheth 
(1 Cor. v. 8.) that the celebrating of the feast of 
“the Christians’ Easter is not as the Jews’ was 
“ for certain days, but sheweth that we must keep 
“ this feast all the days of our life in the unleavened 
“ bread of sincerity and of truth. By which we 
* see that the observing of the feast of Easter for 
* certain days in the year doth pull out of our 
“ minds ere ever we be aware the doctrine of the 
“ gospel, and causeth us to rest in that near con- 
τς sideration of our duties, for the space of a few 
“ days, which should be extended to all our life.” 

4 [Whitg. Def. 539. “ What? do you condemn 
“‘ the feast of Easter also? would you have it ab- 
“ rogated because it hath been abused? do‘you 
«© not know that the Apostles themselves observed 
“it, and the Church ever sithence their time? 
read Euseb. v. 23. and you shall find it to be a 
ἐς tradition of the Apostles: peruse the 24th and 
- 25th ch. of the same book, and you shall under- 
“ stand by the testimony of Polycrates and all the 
“ other bishops in Asia, that Philip the Apostle, 
«John the Evangelist, Polycarpus his scholar, 
τς and other bishops likewise of greatest antiquity 
“kept solemnly the feast of Easter. But why 
“ should I labor to prove that that all histories, all 
“ ancient Fathers, all late writers, all learned men 
“ confess?... Surely you may as well reason that 
“ the Scriptures are not to be read, because that 
“heretics have so greatly abused them.” T. C. 
iii. 189. “ If it were a tradition of the Apostles, 
“ yet it was used of them as a thing indifferent ; 
“ considering that the same story witnesseth that 
«« S. John the Apostle, together with the churches 
‘ of Asia, did celebrate the Easter as the Jews 
‘ were wont, upon the xivth day of the month. 
« Now, if S. John himself, which departed not 
“ from the authority of the Scripture, did keep the 
“ Jews’ day, he gave sufficiently to understand 
“that our Easter hath no authority from the 


Exercise at Intervals. 469 

[3.1] The doctrine of the gospel which 
here they mean or should mean is, that 
Christ having finished the law there is no 
Jewish paschal solemnity nor abstinence 
from sour bread now required at our hands, 
there is no leaven which we are bound to 
cast out but malice, sin, and wickedness, no 
bread but the food of sincere truth where- 
with we are tied to celebrate our passover. 
And seeing no time of sin is granted us- 
neither any intermission of sound belief, it 
followeth that this kind of feasting ought to 
endure always. But how are standing fes- 
tival solemnities against this ? 

That which the gospel of Christ requi- 
reth is the perpetuity of virtuous duties ; 
not perpetuity of exercise or action, but dis- 
position perpetual, and practice as oft as 
times and opportunities require. Just, val- 
iant, liberal, temperate and holy men are 
they which can whensoever they will, and 
will whensoever they ought execute what 
their several perfections import. If virtues 
did always cease to be when they cease to 
work, there should be nothing more perni- 
cious to virtue than sleep; neither were it 
possible that men as Zachary and Eliza- 
beth should in all the commandments of 
God walk unreprovable, or that the chain 
of our conversation should contain so many 
links of divine virtues as the Apostles in 
divers places have reckoned up, if in the 
exercise of each virtue perpetual continu- 
ance were exacted at our hands. Seeing 
therefore all things are done in time, and 
many offices are not possible at one and 
the same tire to be discharged, duties of 
all sorts must have necessarily their seve- 
ral successions and seasons, in which re- 
spect the schoolmen® have well and sound- 
ly determined that God’s affirmative laws 
and precepts, the laws that enjoin any ac- 
tual duty, as prayer, alms, and the like, do 
bind us ad semper velle, but not ad semper 
agere ; we are tied to iterate and resume 
them when need is, howbeit not to contin- 
ue them without any intermission. Feasts 
whether God himself hath ordained them, 
or the Church by that authority which God 
hath given, they are of religion such public 
services as neither can nor ought to be 
continued otherwise than only by iteration. 

Which iteration is a most effectual mean 


“ Scriptures ; for then he would have kept it also.” 
He seems to assume what cannot be so readily 
granted: viz. that the feast which St. John and 
the Asiatic churches observed was the Jewish 
passover, and not the Christian Easter on the 
same day as the passover.] 

5 [E. g. Aquinas in Summa Theol. pars u. 1. qu. 
71. art. 5. p. 431. Ven. 1596. “ Peccatum omjs- 
“‘sionis contrariatur precepto affirmativo, quod 
“ obligat semper, sed non ad semper : et 1deo so- 
‘lum pro tempore illo aliquis cessando ab actu 
«“ me pro quo preceptum affirmativum obli- 
“ gat.’ 


470 


to bring unto full maturity and growth those 
seeds of godliness that these very men 
themselves do grant to be sown in the 
hearts of many thousands, during the while 
that such feasts are present. The constant 
habit of well doing is not gotten without the 
custom of doing well, neither can virtue be 
made perfect but by the manifold works of 
virtue often practised. Before the powers 
of our minds be browght unto some perfec- 
tion our first essays and offers towards vir- 
tue must needs be raw, yet commendable 
because they tend unto ripeness. For 
which cause the wisdom of God hath 
commended especially this circumstance 
amongst others in solemn feasts, that to 
children and novices in religion they minis- 
ter the first occasions to ask and inquire of 
God. Whereupon if there follow but so 
much piety as hath been mentioned, !et the 
Church learn to further imbecility with 
prayer, “Preserve Lord these good and 
“oracicus beginnings that they suddenly 
“ dry not up like the morning dew, but may 
“ prosper and grow as the trees which riv- 
“ers of waters keep always flourishing ;” 
let all men’s acclamations be “Grace, 
“orace unto it,” as to that first-laid cor- 
ner-stone in Zerubbabel’s buildings*®. For 
who hath despised the day of those things 
which are small7? Or how dare we take 
upon us to condemn that very thing which 
voluntarily we grant maketh us of nothing 
somewhat, seeing all we pretend against it 
is only that. as yet this somewhat is not 
much? The days of solemnity which are 
but few cannot choose but soon finish that 
outward exercise of godliness which prop- 
erly appertaineth to such times, howbeit 
men’s inward disposition to virtue they both 
augment for the present, and by their often 
returns bring also the same at the length 
unto that perfection which we most desire. 
So that although by their necessary short 
continuance they abridge the present exer- 
cise of piety in some kind, yet because by 
repetition they enlarge, strengthen and con- 
firm the habits of all virtue, it remaineth 
that we honour, observe and keep them as 
ordinances many ways singularly profitable 
in God’s Church. 

[3.] This exception being taken against 
holidays, for that they restrain the praises 
of God unto certain times, another follow- 
eth condemning restraint of men from their 
ordinary trades and labours at those times. 
It is not they say in the power of the 
Church to command rest®, because God 


8 [Zech. iv. 7.] 7 [Ver. 10.] 

8 [Adm. ap. Whitg. 538, objecting to holidays, 
refers in the margin to Exod. xx. 9. And in the 
View of Popish Abuses subjoined to the first Adm. 
p- 11, occurs, “‘ Days... . ascribed unto saints... 
“and kept holy, are contrary to the commandment 


The Objection to Feasts, as 


restraining Gospel Liberty, [Boox V. 
hath left it to all men at liberty that if they 
think good to bestow six whole days in la- 
bour they may, neither is it more lawful 
for the Church to abridge any man of that 
liberty which God hath granted, than to 
take away the yoke which God hath laid 
upon them and to countermand what he 
doth expressly enjoin. They deny not but 
in times of public calamity, that men may 
the better assemble themselves to fast and 
pray, the Church “because it hath received 
“commandment” from God to proclaim a 
prohibition from ordinary works, standeth 
bound to do it, as the Jews afflicted did in 


Answer, ap. Def. 538. ‘I think the meaning of 
“« this commandment is not so to tie men to bodily 
“labour, that they may not intermit the same to 
‘«Jabour spiritually.”] T. C. lib. i. p. 152. [120.] 
1 confess that it is in the power of the Church 
“to appoint so many days in the week or in the 
“‘year (in the which the congregation shall as- 
«semble to hear the word of God and receive the 
“ sacraments and offer up prayers unto God) as it 
“shall think good according to those rules which 
“are before alleged. But that it hath power to 
“‘make so many holidays as we have, wherein 
“men are commanded to cease from their daily 
“ vocations of ploughing and exercising their handi- 
“crafts, that I deny to be in the power of the 
“Church. For proof whereof I will take the fourth 
“ commandment, and no other interpretation of it - 
“ than Mr. Doctor alloweth of, which is that God 
‘‘licenseth and leaveth it at the liberty of every 
““man to work six days in the week, so that he 
“rest the seventh day. Seeing therefore that the 
‘Lord hath left it to all men at liberty that they 
“might labour if they think good six days, I say 
“the Church nor no man can take this liberty 
“away from them and drive them to a necessary 
“rest of the body. And if it be lawful to abridge 
“the liberty of the Church in this point, and in- 
“stead that the Lord saith, ‘ Six days thou mayest 
“labour if thou wilt,’ to say ‘Thou shalt not la- 
“bour six days: Ido not see why the Church 
“may not as well, whereas the Lord saith ‘Thou 
“shalt rest the seventh day,’ command that thou 
“shalt not rest the seventh day. For if the Church 
“may restrain the liberty which God hath given 
“them it may take away the yoke also which'God 
“hath put upon them. And whereas you say that 
“notwithstanding this fourth commandment the 
“Jews had certain other feasts which they ob- 
“served, indeed the Lord which gave this general 
“law might make as many exceptions as he 
“thought good, and so long as he thought good. 
“But it followeth not because the Lord did 
“it that therefore the Church may do it, un- 
“Jess it hath commandment and authority from 
“God so to do. As when there is any general 
“plague or judgment of God either upon the 
“Church or coming towards it, the Lord com- 
“mandeth in such a case (Joel ii. 15.) that they 
“should sanctify a general fast and proclaim 
“ Ghnatsarah, which signifieth a prohibition or 
“forbidding of ordinary works, and is the same 
“Hebrew word wherewith those feast days are 
“noted in the Law wherein they should rest. The 
“reason of which commandment of the Lord was, 


“of God, ‘Six days shalt thou labour” ” Whitg.| “that as they abstained that day as much as 


“Ch. Ixxi. 4, 5.] 


Babylon. But without some express com- 
mandiment from God there is no power they 
say under heaven which may presume by 
any decree to restrain the liberty that God 
had given. 

[4.] Which opinion, albeit applied here 
no further than to this present cause, 
shaketh universally the fabric of ‘govern- 
ment, tendeth to anarchy and mere confu- 
sion, dissolveth families, dissipateth col- 
leges, corporations, armies. overthroweth 
kingdoms, churches, and whatsoever is now 
through the providence of God by authority 
and power upheld. For whereas God hath 
foreprized things of the greatest weight, 
and hath therein precisely defined as well 
that which every man must perform, as 
that which no man may attempt, leaving 
all sorts of men in the rest either to be 
guided by their own good discretion if they 
be free from subjection to others, or else 
to be ordered by such commandments and 
laws as proceed from those superiors under 
whom they live; the patrons of liberty 
have here made solemn proclamation that 
all such laws and commandments are void, 
inasmuch as every man is left to the free- 
dom of his own mind in such things as are 
not either exacted or prohibited by the Law 
of God; and because only in these things 
the positive precepts of men have place, 
which precepts cannot possibly be given 
without some abridgment of their liberty to 
whom they are given, therefore if the father 
command the son, or the husband the wife, 
or the lord the servant, or the leader the 
soldier, or the prince the subject to go or 


«ὁ might be conveniently from meats, so they might 
“ abstain from their daily works, to the end they 
“ὁ might bestow the whole day in hearing the word 
“of God and humbling themselves in the congre- 
“ gation, confessing their faults and desiring the 
“Lord to turn away from his fierce wrath. In 
“this case the Church having commandment to 
“make a holiday may and ought to doit, as the 
“Church which was in Babylon did during the 
“ time of their captivity ; but where it is destitute 
“ of a commandment, it may not presume by any 
“degree to restrain that liberty which the Lord 
“hath given.” [Whitgift’s Def. 541. “ This 
“ doctrine of yours is very licentious, and tendeth 
“too much to carnal and corporal liberty, and in- 
“deed is a very perilous doctrine for all states. 
“ Not one tittle in God’s word doth restrain either 
“the magistrate or the Church from turning car- 
“nal liberty’ to the spiritual service of God, or 
“bodily labour to divine worship.” Ibid. 542. 
“'To rest the seventh day is commanded; to la- 
“ bour six days is but permitted ; he that forbiddeth 
“yest on the seventh day doth directly against the 
“ commandment; so doth not he that restraineth 
“men from bodily labour in any of the six days; 
“ and therefore the reason is not like.” ‘T. Ὁ. iii. 
193. “The reason is hke. For the authority is 
“all one, to make it unlawful to work, when God 
“hath made it lawful; and to make it lawful to 
“Jabour, when God hath made it unlawful.”] 


if allowed, would overthrow all Government. 


471 


stand, sleep or wake at such times as God 
himself in particular commandeth neither, 
they are to stand in defence of the freedom 
which God hath granted and to do as them- 
selves list, knowing that men may as law- 
fully command them things utterly forbid- 
den by the law of God, as tie them to any 
thing which the law of God leaveth free. 
The plain contradictory whereunto is un- 
fallibly certain. Those things which the 
law of God leaveth arbitrary and at liberty 
are all subject unto positive laws of men, 
which laws for the common benefit abridge 

articular men’s liberty in such things as 
far as the rules of equity will suffer. This 
we must either maintain, or else overturn 
the world and make every man his own 
commander. Seeing then that labour and 
rest upon any one day of the six through- 
out the year are granted free by the Law 
of God, how exempt we them from the 
force and power of ecclesiastical law, ex- 
cept we deprive the world of power to make 
any ordinance or law at all ? 

[5.] Besides is it probable that God 
should not only allow but command concur- 
rency of rest with extraordinary occasions 
of doleful events befalling - peradventure 
some one certain church, or not extending 
unto many, and not as much as permit or 
license the like, when piety triumphant 
with joy and gladness maketh solemn com- 
memoration of God’s most rare and un- 
wonted mercies, such especially as the whole 
race of mankind doth or might participate ? 
Of vacation from labour in times of sorrow 
the only cause is for that the general public 
prayers of the whole Church and our own 
private business cannot both be followed at 
once: whereas of rest in the famous so- 

| lemnities of public joy there is both this 
consideration the same, and also farther a 
| kind of natural repugnancy, which maketh 
| labours (as hath been proved) much more 
| unfit to accompany festival praises of God 
than offices of humiliation and grief. 
Again if we sift what they bring for 
proof and approbation of rest with fasting, 
doth it not in all respects as fully warrant 
and as strictly command rest whensoever 
ihe Church hath equal reason by feasts 
and gladsome solemnities to testify public 
thankfulness towards God? I-would know 
some cause, why those words of the Prophet 
Joel *, “ Sanctify a fast, call a solemn as- 
“ sembly,” which words were uttered to the 
Jews in misery and great distress, should 
more bind the Church to do at all times 
after the like in their like perplexities, than 
the words of Moses to the same people ina 
time of joyful deliverance from misery !°, 
“Remember this day,” may warrant any 
annual celebration of benefits no less im- 
porting the good of men; and also justify 


9 Joel ii. 15. 0 Exod. xiii. 3. 


472 


as touching the manner and form thereof 
what circumstance soever we imitate only 
in respect of natural fitness or decency, 
without any Jewish regard to ceremonies 
such as were properly theirs and are not by 
us expedient to be continued. 

According to the rule of which general 
directions taken from the law of God no 
iess in the one than the other, the practice 
of the Church commended unio us in holy 
Scripture doth not only make for the justi- 
fication of black and dismal days (as one 
of the Fathers termeth them) but plainly 
offereth itself to be followed by such ordi- 
nances (if occasion require) as that which 
Mardocheus did sometime devise, Esther 1" 
what lay in her power help forward, and 
the rest of the Jews establish for perpetuity, 
namely that the fourteenth and fifteenth 


days of the month Adar should be every | 


year kept throughout all generations as 
days of feasting and joy, wherein they 
would rest from bodily labour, and what by 
gifis of charity bestowed upon the poor, 
what by other liberal signs of amity and 


love, ail testify their thankful minds towards | 


God, which almost beyond possibility had 
delivered them all when they all were as 
men dead. 

[6.] But this decree they say was divine 
not ecclesiastical !*, as may appear in that 

1 Bsther ix. 

12 Τ'. C. lib. ii. p. 193. “ The example cut of 
« Esther” [which had been alleged by Whitg. Def. 
543.] “is no sufficient warrant for these feasts in 
“ question. For first as in other cases so in this 
“ case of days, the estate of Christians under the 
“ Gospel ought not to be so ceremonious as was 
“theirs under the Law. Secondly that which was 
« done there was done by a special direction of 
“ the Spirit of God, cither through the ministry of 
“the prophets which they had or by some other 
“ extraordinary means, which is not to be followed 
“by us. This may appear by another place, 
« (Zech. viii.) where the Jews changed their fasts 
«into feasts only by the mouth of the Lord through 
“the ministry of the prophet. For further proof 
“ whereof first I take the twenty-eighth verse,” 
(Esth. ix. 28.] “where it appearcth that this was 
“ an order to endure always, even as long as the 
“other feast days which were instituted by the 
“ Lord himself. So that what abuses soever were 
“ of that feast, yet as a perpetual decree of God it 
*‘ ought to haye remained ; whereas our Churches 
“can make no such decree, which may not upon 
“ change of times and other circumstances be al- 
‘tered. For the other proof hereof I take the last 
“ verse, for the Prophet contenteth not himself with 
“that, that he had rchearsed the deerec, as he 
doth sometimes the decree of profane kings, but 
“ addeth precisely that as soon as ever the decree 
“ was made it was registered in this book of Est- 
“ her which is one of the books of the Canonical 
“ Scripture, declaring thereby in what esteem they 
“had it. If it had been of no further authority 
“than our deerees or than a canon of one of the 
“ councils, it had been presumption to have brought 
“ it into the library of the Holy Ghost. The sum 


The Feast of Purim was not of Divine Institution. 


[Book V. 


there is another decree in another book of 
Scripture which decree is plain not to have 
proceeded from the Church’s authority but 
from the mouth of the prophet only ; and as 
@ poor simple man sometime was fully per- 
suaded that if Pontius Pilate had not been 
|a saint the Apostles would never have suf 
i fered his name to stand in the Creed, so 
these men have a strong opinion that be- 
cause the book of Esther is canonical the 
decree of Esther cannot be possibly eccle- 
'siastical. If it were, they ask how the 
Jews could bind themselves always to keep 
| it, seeing ecclesiastical laws are mutable ? 
As though the purposes of men might 
never intend constancy in that the nature 
whereof is subject to alteration. Doth the 
Scripture itself make mention of any divine 
commandment? Is the Scripture witness 
of more than only that Mardocheus was 
the author of this custom, that by letters 
written to his brethren the Jews throughout 
all provinces under Darius the king of 
Persia he gave them charge to celebrate 
yearly those two days for perpetual re- 
membrance of God’s miraculous deliver- 
ance and mercy, that the Jews hereupon 
undertook to do it, and made it with gen- 
eral consent an order for perpetuity, that 
Esther secondly by her letters confirmed 
the same which Mardocheus had _ before 
decreed, and that finally the ordinance 
was written to remain for ever upon record ? 
Did not the Jews in provinces abroad ob- 
serve at the first the fourteenth day, the 
Jews in Susis the fifteenth? Were they 
not all reduced to a uniform order by means 
of those two decrees, and so every where 
three days kept, the first with fasting in 
memory of danger, the rest in token of de- 
liverance as festival and joyful days? Was 
not the first of these three afterwards, the 
day of sorrow and heaviness, abrogated, 
when the same Church saw it meet that a 
better day, a day in memory of like deliv- 
erance out of the bloody hands of Nicanor 
should succeed in the room thereof 187 
[7.1 But forasmuch as there is no end of 
answering fruitless oppositions, let it suffice 
men cf’ sober minds to know that the law 
both of God and nature alloweth generally 
days of rest and festival solemnity te be 
observed by way of thankful and joyful re- 
membrance, if such miraculous favours be 
shewed towards mankind as require the 
same; that such graces God hath bestow- 
ed upor his Church as weil in later as in 
former times ; that in some particulars when 
they have fallen out himself hath demand- 
ed his own honour, and in the rest hath left 
it to the wisdom of the Church directed by 
those precedents and enlightened by other 


“of my answer is that this decree was divine and 


| not ecclesiastical only.” 


13 2 Mac. xv. 36. 


Ch. Ixxi. 711] Express Scripture not to be required for Saints’ Days. 


means always to judge when the like is re- 
quisite'*, About questions therefore con- 
cerning days and times our manner is not 
to stand at bay with the Church of God de- 
manding wherefore the memory of Paul!5 
should be rather kept than the memory of 


Daniel'®, we are content to imagine it | 
may be perhaps true that the least in the | 


kingdom of Christ is greater than the great- 
est of all the prophets of God that have 
gone before; we never yet saw cause to 


despair but that the simplest!” of the peo- | 
ple might be taught the right construction | 


of as great mysteries as the 'Sname of a 


141 Mac. iv. 55. [59.] 

15 ἐς Commemoratio Apostolice Passionis totius 
τε Christianitatis magistre a cunctis jure celebra- 
“tur.” Cod. lib. iii. tit. 12. 1. 7. [p. 89.] 

16'T. C. lib. i. p. 153. [121. “As we reason 
“ against the popish purgatory, that it is therefore 
“naught, forasmuch as neither in the Old Testa- 
“ment nor in the New there is any mention of 
“prayer at any time for the dead; so may it be 
“reasoned against these holidays ordained for the 
“remembrance of the saints, that for so much as 
“the old people did never keep any feast or holiday 
“for the remembrance either of Moses or Daniel, 


“or Job or Abraham or David, or any other, how | 


“holy and excellent soever they were; nor the 
“ Apostles nor the Churches in their time never in- 
* stituted any, either to keep the remembrance of 
“St. Stephen, or of the Virgin Mary, or of John 
“ Baptist. or of any other notable and rare person- 
“age; that the instituting and erecting of them 
“now, and this attempt by the churches which 
“ followed...... is not without some note of pre- 
“sumption.” Whitg. Def. 543. “ Purgatory is 
“ made a matter of salvation or damnation, as all 
* other doctrines of the popes be ; and therefore a 
“negative reason, such as you use, is sufficient 
“‘ enough to improve it. But holidays in our Church 
“have no such necessity ascribed unto them.” 
The earliest clear instance of a saint’s day be- 
ing kept is perhaps that of St. Polycarp, A. D. 
169. See the Epistle of the Church of Smyr- 
na, containing the account of his martyrdom, ο. 18. 
“Ἡμεῖς ὕστερον ἀνελόμενοι: τὰ τιμιώτερα λίθων πολυτε- 
λῶν καὶ δοκιμώτερα ὑπὲρ χρυσίον ὀστᾶ αὐτοῦ, ἀπεθέμεθα 
ὅπου καὶ ἀκόλουθον ἦν" ἔνθα ὡς δονατὸν ἡμῖν συναγομέ- 
νοις, ἐν ἀγαλλιάσει καὶ χαρᾳ, παρέξει ὃ ἸΚύριος imcre- 
λεῖν τὴν τοῦ μαρτυρίου αὐτοῦ ἡμέραν γενέθλιον, εἴς τε 
τὴν τῶν ἡθληκότων μνήμην, καὶ τῶν μελλόντων ἄσκησίν 
τε καὶ ἑτοιμασίαν. ap. Coteler. PP. Apost. t. ii. 909.] 
7 'T. C. lib. i. p. 153. [121.] “ The people, when 
“it is called St. Paul’s day or the blessed Virgin 
* Mary’s day, can understand nothing thereby but 


“that they are instituted to the honour of St. Paul ; 


“or the Virgin Mary, unless they be otherwise 
“taught. And if you say let them so be taught, 
“1 have answered that the teaching in this land 


“ cannot by any order which is yet taken come to | 


“ the most part of those which have drunk. this poi- 
* son.” &c. i 

18 ἐς Scilicet ignorant nos nec Christum unquem 
“‘relinquere qui pro totius servandorum mundi 
“salute passus est, nec alium quempiam colere 
“posse. Nam hunc quidem tanquam Filium Dei 
“ adoramus. martyres vero tanquam discipulos et 
“ imitatores Domini digne propter insuperabilem in 


473 


| saint’s day doth comprehend, although the 
| times of the year go on in their wonted 
| course ; we had rather glorify and bless 
God for the fruit we daily behold reaped by 
‘such ordinances as his gracious Spirit 
;maketh the ripe wisdom of this national 
‘church to bring forth, than vainly boast of 
our own peculiar and private inventions, as 
‘if the skiil of profitable 1" regiment had left 
her public habitation to dwell in retired 
manner with some few men of one livery ; 
we make not our childish *°appeals some- 


« Regem ipsorum ac Prawceptorem benevolentiam 
“ diligimus, quorum et nos consortes et discipulos 
“ fieri optamus.” Euseb. Hist. Eccles. lib. iv. cap. 
15. [from the Church of Smyrna’s letter on the 
Martyrdom of S. Polycarp.] 

19 Τ' C. lib. i. p. 153. [al. 121.] “ As for all the 
“ commodities [we receive by them, whereby M. 
“ Doctor goeth about to prove the goodness and 
“ Jawfulness of their institution ; as that the Serip- 
“ tures are there read and expounded, the patience 
“of those saints in their persecution and martyr- 
« dom is to the edifying of the Church remembered 
“and yearly renewed; I say that we might have 
“all these commodities without all those dangers 
“which I have spoken of, and without any keep- 
“ing of yearly memory of those saints; and (as it 
*‘ falleth out) in better and more profitable sort. 
“ For as I said before of the keeping of Easter, ... 
“so these celebrations of the memories of saints 
“and martyrs straighten our consideration of them 
“unto those days, which should continually be 
“thought of, and daily, as long as we live.” 
Whitg. Def. 546. “ You might as well say, there 
** ought to be no certain times appointed for the re- 
“ceiving of the holy communion, because the 
“meditation of the death and passion of Christ, 
“and the application of the same, is fettered to 
* these certain days...... The same might you say 
“ likewise of the Sabbath day.”’] 

20 'T. Ὁ. lib. i. p. 154. [122. * As for M. Calvin, 
“as the practice of him and the Church where he 
“lived was and is, to admit no one holyday be- 
‘sides the Lord’s day, so can it not be shewed 
“out of any part of his works, (as I think) that 
“he approved those holydays which are now in 
“ question.” 

* As touching ΜΙ. Bucer’s, M. Bullinger’s, and 
“ Tllyricus’ allowance of them” (which had been 
alleged by Whitg. Answ. ap. Def. 548.) “...that 
“good leave they give the Churches to dissent 
“ from them in that point, I do take it granted unto 
“me, being by the grace of God one of the Church.” 

“Tt is not to be denied but this keeping of holy- 
« days (especially of the Easter and Pentecost) are 
“very ancient, and that these holydays for the 
‘remembrance of martyrs were used of long time: 
*‘ but these abuses were no ancienter than other 
“ were, grosser also than this was:......and there- 
“ fore I appeal from these examples to.the Serip- 
“tures, and to the examples of the perfectest 
“Church ihat ever was: which was that in the 
«“ Apostle’s times.” Bullinger’s statement is, 
« Adhue in Ecclesia nostra ‘Tigurina, Nativitatis, 
“ Circumcisionis, Resurrectionis et Ascensionis 
| « Domini, Missionisgue sancti Spiritus, Deipare 
“ Virginis, Joannis Baptiste, Magdalene, Stephani, 
“ et Apostolorum Domini festa celebramus ; nem- 


474 


times from our own to foreign churches, 
sometimes from both unto churches ancient- 
er than both are, in effect always from all 
others to our own selves, but as becometh 
them that follow with all humility the ways 
of peace, we honour, reverence, and obey 
in the very next degree unto God the voice 
of the church of God wherein we live. 
They whose wits are too glorious to fall to 
so low an ebb, they which have risen and 
swollen so high that the walls of ordinary 
rivers are unable to keep them in, they 
whose wanton contentions in the cause 
whereof we have spoken do make all where 
they go asea, even they at their highest 
float are constrained both to see and 
21 crant, that what their fancy will not yield 
to like their judgment cannot with reason 
condemn. Such is evermore the final vic- 
tory of all truth, that they which have not 
the hearts to love her acknowledge that to 
hate her they have no cause. 

[8.] Touching those festival days there- 
fore which we now observe, their number 
being no way felt? discommodious to the 
commonwealth, and their grounds such as 
hitherto hath been shewed ; what remain- 
eth but to keep them throughout all gener- 
ations holy, severed by manifest notes of 
difference from other times, adorned with 
that which most may betoken true virtuous 
and celestial joy ὁ To which intent be- 
cause surcease from labour is necessary, 
yet not so necessary no not on the Sabbath 
or seventh day itself, but that rarer occa- 
sions in men’s particular affairs subject to 
manifest detriment unless they be presently 
followed may with very good conscience 
draw them sometimes aside from the ordi- 
nary rule, considering the favourable dis- 
pensation which our Lord and Saviour 
groundeth on this axiom, “Man was not 
“made for the Sabbath but the Sabbath 
“ordained for man?%,” so far forth as con- 
cerneth ceremonies annexed to the princi- 
pal sanctification thereof, howsoever the 
rigour of the law of Moses may be thought 
to import the contrary, if we regard with 
what severity the violation of Sabbaths 
hath been sometime punished *4, a thing 


“inem interim eorum damnantes, qui post Domini- 
“ cam aliam nesciunt festivitatem.” On Rom. xiv. 
. 82. 

᾿ al 1 C. lib. i. p. 154. [122.] “«“ὙΥς condemn not 
“ the church of England neither in this nor in other 
“things which are meet to be reformed. For it is 
‘ one thing to mislike, another thing to condemn ; 
“and it is one thing to condemn something in 
“the Church and another thing to condemn the 
“© Church for it.” 

2 ἸΠολλὰς μὲν θυσίας πολλὰς δὲ καὶ ἱερομηνίας ἔπαυσε. 
τό τε γὰρ πλεῖστον τοῦ ἔτους εἰς αὐτὰς ἀνηλίσκετο. καὶ 
τῳ δημοσίῳ ζημία οὐκ ἐλαχίστη ἐγίγνετο. De Clau- 
dio dictum apud Dion. lib. Ix. [c. 15. p. 676. ed. 
Han. 1606 } 

23 Mark. iL 27. 24 Numb. xv. 32. 


Festival Rest, how enforced upon the Jews: 


[Boox V. 


eee the more requisite at that instant, 
oth because the Jews by reason of their 
long abode in a place of continual servile 
toil could not suddenly be weaned and 
drawn unto contrary offices without some 
strong impression of terror, and also for that 
there is nothing more needful than to pun- 
ish with extremity the first transgressions 
of those laws that require a more exact ob- 
servation for many ages tocome; therefore 
as the Jews superstitiously addicted to their 
Sabbath’s rest for a long time 35, not with- 
out danger to themselves and obloquy to 
their very law, did afterwards perceive and 
amend wisely their former error, not doubt- 
ing that bodily labours are made by 36 ne- 
cessity venial, though otherwise, especially 
on that day, rest be more convenient; so 
at all times the voluntary scandalous con- 
tempt of that rest from labour wherewith 
publicly God is served we cannot too”? se- 
verely correct and bridle, 

[9.] The emperor 38 Constantine having 
with overgreat facility licensed Sundays’ 
labours in country villages, under that pre- 
tence whereof there may justly no doubt 
sometime consideration be had, namely lest 
any thing which God by his providence 
hath bestowed should miscarry not being 
taken in due time; Leo which afterwards 
saw that this ground would not bear so 
general and large indulgence as had been 
granted, doth by a contrary edict both re- 
verse and severely censure his predeces- 
sor’s remissness, saying 2° “ We ordain ac- 


25 « i vacare consueti sunt septima die, et ne- 
ἐς que arma portare in predictis dicbus, neque ter- 
“re culturam contingere, neque alterius cujuspi- 
“am curam habcre *patiuntur, sed in templis ex- 
tendentes manus adorare usque ad vesperam 
soliti sunt. Ingrediente vero in civitatem Ptole- 
meo Lago cum exercitu et multis hom‘nibus, 
cum custodire debuerint civitatem, ipsis stultiti- 
am observantibus provincia quidem dominum 
suscepit amarissimum, lex vero manifestata est 
malam habere  solennitatem.” Agatharchid. 
apud Joseph. Jib. i. contra Apion. [c. 22. ad fin.] 
Vide et Dion. lib. xxxvui. [p. 36. E.] 

361 Mae. ii. 40. 

27 Neh. xii. 15. 

23 Cod. [Just.] lib. iif tit. 12. 1. 3. [p. 193. ed. 
Gothof.ed. 1688. ““ Omnes judices, urbanzque 
ΚΕ plebes, et cunctarum artium officia venerabili 
“ die solis quiescant. Ruri tamen positi, agrorum 
“ culture libere licenterque inserviant : quoniam 
“« frequenter evenit, ut non aptius alio die frumenta 
sulcis aut vinee scrobibus mandentur, ne occa- 
sione momenti pereat commoditas czlesti pro- 
visione concessa.”’| 
29 Leo. Constit. liv. ['Opioper καὶ ἡμεῖς ἃ τῳ ἀγ- 
ίῳ ἔδοξε Τ]νεύματι καὶ τοῖς ὑπ᾿ αὐτοῦ μεμνημένοις ἀποσ- 
τύλοις, ὥστε πάντας ἐν τη θείᾳ καὶ τὴν ἀφθαρσίαν ἡμῖν 
ἐγκαινισμένη [ἐγκαινισαμένῃ) ἡμέρᾳ σχολάζειν ἀργῆσε- 
ws, [ἐργασίας 1] καὶ μήτε γεωργὸν pire τινὰ ἅπτεσθαι 
ἔργων ἐν ταύτῃ τῶν μὴ νενομισμένων. ef γὰρ οἱ πάλαι 
τὰς σκιὰς καὶ τοὺς τύπους τιμῶντες, δια τοσαύτης ἦγον 
τιμῆς τὴν τοῦ σαββάτου ἡμέραν ὡς παντελῆ αὐτῇ 


ce 


ςς 


“ 


Sh. ᾿χχί. 10, 11.] 


“cording to the true meaning of the Holy 
* Ghost and of the Apostles thereby direct- 
“ed, that on the sacred day wherein our 
} own integrity was restored all do rest and 
}“surcease labour, that neither husbandman 
“nor other on that day put their hands to 
“forbidden works. For if the Jews did so 
“much reverence their Sabbath which was 
“but a shadow of ours, are not we which 
“inhabit the light and truth of grace bound 
“to honour that day which the Lord him- 
“self hath honoured and hath therein de- 
“livered us both from dishonour and from 
“death ? are we not bound to keep it sin- 
“cular and inviolable, well contenting our- 
“selves with so liberal a grant of the rest, 
“and not encroaching upon that one which 
“God hath chosen to his own honour? 
“Were it not reckless neglect of religion 
“to make that very day common and to 
“think we may do with it as with the rest ?” 
Imperial laws which had such care of 
hallowing especially our Lord’s day did 
not omit to provide that other 39. festival 
times might be kept with vacation from la- 
hour, whether they were days appointed on 
the sudden as extraordinary occasions fell 
out, or days which were celebrated yearly 
for politic and civil considerations, or final- 
ly such days as Christian religion hath or- 
dained in God’s Church. 
[10.1 The joy that setteth aside labour 


ἀπραξίαν διδόναι, πῶς εἰκὸς ods ἡ χάρις θεραπευτὰς ἔγχει 
καὶ ἡ ἀλήθεια, τούτους μὴ τιμὰν τὴν ἡμέραν ἧ τὸ τίμιον 
παρὰ τοῦ Δεσπότου ἐπλούτησε, καὶ ἡμᾶς ἠλευθέρωσε τῆς 
ἐκ φθορᾶς ἀτιμίας . ἣ πῶς οὐ παντελῶς ἀσυνείδητον, ἐπ- 
τὰ ἡμερῶν οὐσῶν, ὧν cis δεσποτικὴν τιμὴν ἀνεῖται μία, 
[μὴ 2) ἀρκεῖσθαι ἡμᾶς ταῖς ἔξω ἁποκεχρημένους εἰς ἔργα, 
ἀναφαίρετον τῷ Δεσπότῃ ἐκείνην τηρεῖν, ἀλλὰ καὶ ταύτην 
κοινὴν ποιεῖσθαι, καὶ τῶν ἡμετέρων ἔργων νομίζειν και- 
ρόν ; p. 47. ed. Plantin. 1575. The text is trans- 
lated from the Latin version of this.] 

30 T. C. lib. iii. tit. 12. []. 11.] “ Dies festos [ma- 
“ jestati altissime dedicatos nullis volumus volup- 
τς tatibus pccupari, nec ullis exactionum vexatio- 
‘nibus profanari. Dominicum itaque diem ita 
τὸ semper honorabilem decernimus et veneranduin, 
“ut a cunctis executionibus excusetur; nulla 
“ quenquam urgeat admonitio, nulla fidejussionis 
“ flagitetur exactio, taceat apparitio, advocatio de- 
« litescat, sit ille dies a cognitionibus alienus, pre- 


τε conis horrida vox silescat, respirent a controyer-. 


“ siis litigantes, et habcant fcederis intervallum, 
ad sese simul veniant adyersarii non timentes, 
“ subeat animos vicaria pcenitudo, pacta confe- 
“rant, transactiones loquantur. Nec hujus ta- 
“ men religiosi diei otia relaxantcs obscaenis quen- 
‘quam patimur voluptatibus @etineri. Nihil 
“ eodem die sibi vindicet scena theatralis, aut 
“Circense certamen, aut ferarum lachrymosa 
© spectacula; et si in nostrum ortum aut natalem 
* celebranda solemnitas inciderit, differatur. Amis- 
“sionem militia, proscriptionemque patrimonii 
“ἐ sustinebit, si quis unquanm hoc die festo spectacu- 
* lis interresset, vel cujuscunque judicis apparitor, 
“ pretexta negotii publici seu privati, hec, que 
“hae lege statuta sunt, crediderit temeranda.” 
Const. Impp. Leon. et Anthem. A. Ὁ. 460.] 


and how upon Christians, especially by Leo. 


475 


disperseth those things which labour gath- 
ereth. For gladness doth always rise frora 
a kind of fruition and happiness, which hap- 

iness banisheth the cogitation of all want, 
it needeth nothing but orly the bestowing 
of that it hath, inasmuch as the greatest 
felicity that felicity hath is to spread and 
enlarge itself. It cometh hereby to pass 
that the first effect of joyfulness is to rest, 
because it seeketh no more; the next, be- 
cause it aboundeth, to give. The root of 
both is the glorious presence of that joy of 
mind which riseth from the manifold consid- 
erations of God’s unspeakable mercy, into 
which considerations we are led by occa- 
sion of sacred times. 

[11.] For how could the Jewish congre- 
gations of old be put in mind by their 
weekly Sabbaths what the world reaped 
through his goodness which did of nothing. 
create the world; by their yearly Passover 
what farewell they took of the land of 
Egypt; by their Pentecost what ordinan- 
ces, laws, and statutes their fathers receiy- 
ed at the hands of God; by their feast of 
Tabernacles with what protection they jour- 
neyed from place to place through so many 
fears and hazards during the tedious time 
of forty years’ travel in the wilderness ; by 
their annual solemnity of Lots, how near ' 
the whole seed of Israel was unto utter ex- 
tirpation, when it pleased that great God 
which .guideth all things in heaven and 
earth so to change the counsels and pur- 
poses of men, that the same hand which 
had signed a decree in the opinion both of 
them that granted and of them that pro- 
cured it irrevocable, for the general massa- 
cre of mai:. woman, and child, became the 
buckler oi their preservation that no one 
hair of their heads might be touched, the 
same days which had been set for the pour- 
ing out of so much innocent blood were 
| made the days of their execution whose 
malice had contrived the plot thereof, and 

the selfsame persons that should have en- 
dured whatsoever violence and rage could 
offer were employed in the just revenge of 
cruelty to give unto blood-thirsty men the 
taste of their own cup; or how can the 
Church of Christ now endure to be so much 
called on, and preached unto by that which 
every *! dominical day throughout the year, 
that which year by year so many festival 
times, if not commanded by the Apostles 
themselves 33 whose care at that time was 
of greater things, yet instituted either by 
such universal authority as no man 38, or 


31 Matt. xxviii. 1 ; Mark. xvi. 1 ; Luke xxiv. 1; 
John xx. 1 ; 1 Cor. xvi. 2 ; Αρος. i. 10. 
| 32 Apostolis propositum fuit non ut leges de 
* festis diebus celebrandis sancirent, sed ut recte 
ἐξ vivendi rationis ct pietatis nobis auctores cssent.” 
Socrat. Hist. lib. ν. cap. 21. 
33 Qn toto terrerum orbe servantur ve! ab 
* ipsis Apostolis vel conciliis generalibus quorum 


476 Puritan Objections 


at the least such as we with no reason may 
despise, do as sometime the holy angels did 
from heaven sing, “3: Glory be unto God 
“on high, peace on earth, towards men 
“ good-will,” (for this in effect is the very 
song that all Christian feasts do apply as 
their several occasions require,) how should 
the days and times continually thus incul- 
cate what God hath done, and we refuse 
to agnize the benefit of such remembrances, 
that very benefit which caused Moses to 
acknowledge those guides of day and night, 
the sun and mooi which enlighten the world, 
not more profitable to nature by giving all 
things life, than they are to the Church of 
God by occasion of the use they have in 
regard of the appointed festival times ? 
That which the head of all philosophers 
hath said of women *, “If they be good 
“the half of the commonwealth is happy 
“wherein they are,” the same we may fitly 
apply to times, well to celebrate these reli- 
gious and sacred days is to spend the flow- 
er of our time happily. They are the splen- 
dour and outward dignity of our religion, 
forcible witnesses of ancient truth 35, provo- 


“est saluberrima in Ecclesia auctoritas statuta 
ἐς esse intelligere licet ; sicuti quod Domini passio 
‘ et resurrectio et in celum ascensus et adventus 
“ Spiritus Sancti anniversaria solennitate cele- 
‘“brantur.” August. Epist. exviii. [al. liv. c. 1. t. 
i. 124.] 

34 Luke ii. 14. 

85 (Arist. Rhet. 1. 5, 20. “Ὅσοις τὰ κατὰ γυναῖκας 
φαῦλα, ὥσπερ Δακεδαιμονίοις, σχέδον κατὰ τὸ ἥμισυ οὐκ 
εὐδαιμονοῦσιν. Cf. Polit. ii. 9.] 

36 [Smith’s Account of the Greek Church, 
1680, p. 18. “ Next to the miraculous and gra- 
“ cious providence of God, I ascribe the preserva- 
“tion of Christianity among them to the strict 
«and religious observation of the festivals and 
* fasts of the Church : this being the happy and 
« blessed effect of those ancient and pious institu- 
« tions, the total neglect of which would soon in- 
“ troduce ignorance and a sensible decay of piety 
‘and religion in other countries besides the Levant. 
« This certainly is the chiefest preservative of re- 
“ligion in those eastern countries, against the 
“ poison of the Mahometan superstition. For chil- 
« dren, and those of the most ordinary capacities, 
“ know the meaning of these hcly solemnities, at 
“ which times they flock to church in great 
“‘ companies, and thereby retain the memory of 
“ our blessed Saviour’s birth, dying upon the cross, 
‘resurrection and ascension, and keep up the 
* constant profession of their acknowledgment of 
“ the necessary and fundamental points of faith : 
“as of the doctrine of the blessed Trinity, and the 
“ike. And while they celebrate the sufferings 
“and martyrdoms of the Apostles of our Lord and 
“ Saviour Jesus Christ, and other great saints, 
“who Jaid down their lives most joyfully for his 
“ name, and underwent with unwearied and invin- 
“ cible patience all the torments and cruelties of 
“their heathen persecutors, they take courage 
“ from such glorious examples, and are the betrer 
enabled to endure with less trouble and regret 
“ the miseries and hardships they daily struggle 
* with.” } 


to periodical Fasts. [Boox V. 
cations to the exercise of all piety, shadows 
of our endless felicity in heaven, on earth 
everlasting records and memorials, wherein 
they which cannot be drawn to hearken 
unto that we teach, may only by looking 
upon that we do, in a manner read whatso- 
ever we believe. 

LXXII. The matching of contrary things 
together is a kind of illustration to both. 
Having therefore spoken thus 
much of festival days, the next 
that offer themselves to hand 
are days of pensive humilia- 
tion and sorrow. Fastings are 
either of men’s own free and 
veluntary accord as their par- 
ticular devotion doth move them thereunto ; 


Of days ap- 
pointed as 
well for ordi- 
ped = for 
exfraord n 
Fasts in re 
Church of 
God. 


or else they are publicly enjoined in the 
Church and required at the hands of all 
men. There are 37 which altogether disal- 
low not the former kind, and the latter they 
greatly commend, so that it be upon extra- 
ordinary occasions only, and after one cer- 
tain manner exercised. But yearly or 


37 'T. C. lib. i. p. 30. [17.] “I will not enter now 
“to discuss whether it were well done to fast in 
“ all places according to the custom of the place. 
* You oppose Ambrose and Augustine, I could 
“ oppose Ignatius and Tertullian, whereof the one 
“ saith, It is nefas, ‘ a detestable thing,’ to fast 
“ upon the Lord’s day, the other that it is to kill 
“ the Lord. Tertull. de Coron. Mil.” [ς. 3.] * Ig- 
“ natius, Epist. ad Philippen.” [c. 13.] “ And al- 
“though Ambrose and Augustine being private 
“ men at Rome would have so done, yet it follow- 
“ eth not that if they had been citizens and min- 
“isters there they would have done it. And if 
“they had done so yet it followeth not but that 
“ they would have spoken against that appoint- 
“ ment of days and νομοθεσίαν of fasting, whereof 
« Eusebius saith that Montanus was the first au- 
“thor. I speak δῇ that which they ought to have 
“done. For otherwise I know they both thought 
“ corruptly of fasting ; when asi the one saith it 
‘‘ was remedy or reward to fast other days, but in 
“ Lent not to fast was sin ; and the other asketh, 
“ what salvation we can obtain if we blot not out 
“our sins by fasting, seeing that the Scripture 
“saith that fasting and alms doth deliver from 
“sin, and therefore calleth them new teachers 
“ that shut out the merit of fasting. August. de 
“« Temp. Jxii. Serm.” [al. serm. 142. δ. 1. t. v. Ap- 
pend. 252.] ‘* Ambr. lib. x. Epist.” [al. Ep. 63. δ. 
16, 17. Whitgift, Def. 99. had quoted from St. Au- 
gustine, Ep. 86. al. 36. the Answer made by St. 
Ambrose to him, when perplexed about the propri- 
ety of fasting on the Saturday: “ Quando hic 
“ sum, non jejuno Sabbato ; quando Rome sum, 
“ jejuno Sabbato: et ad quamcunque ecclesiam 
“ vencritis, ejus morem servate, si pati scandalum 
“ non vultis aut facere :’ which rule St. Augus- 
tine adopted as his own. 'T. C. opposing the ex- 
pressions of Tertullian and St. Ignatius against 
fasting on Sundays, would appear to have forgot- 
ten the ancient distinction between the Sabbath 
and the Loré’s day, and so to lay himself open to 
the charge brought against him by Whitgift in his 
margin, p. 102: «The replier setteth the Fathers 
“ together by the ears without cause.”] 


ow oS 


Sow Ὁ ἃ 


Ἐπεὶ πῷὸΕ πὶ "πὶ 


Ch. Lxxii. 2, 3.1 Mortification not the 


England they allow no iurther than as the 
temporal state of the land doth require the 
same for the maintenance of seafaring men 
and preservation of cattle, because the de- 
cay of the one and the waste of the other 
could not well be prevented but by a poli- 


of diet as ours is. 

We are therefore the rather to make it 
manifest in all men’s eyes, that set times 
of fasting appointed in spiritual considera- 
tions to be kept by all sorts of men took 
not their beginning either from Montanus 
or any other whose heresies may prejudice 
the credit and due estimation thereof, but 
have their ground in the law of nature, are 
allowable in God’s sight, were in all ages 
heretofore, and may till the world’s end be 
conve not without singular use and ben- 
eut. 

[3.7 Much hurt hath grown to the Church 
of God through a false imagination that 
fasting standeth men in no stead for any 
spiritual respect, but only to take down the 
frankness of nature and to tame the wild- 
ness of flesh. Whereupon the world being 
bold to surfeit doth now blush to fast, sup- 

osing that men when they fast, do rather 

ewray a disease, than exercise a virtue. 
I much wonder what they who are thus 
persuaded do think, what conceit they have 
concerning the fasts of the Patriarchs, the 
Prophets, the Apostles, our Lord Jesus 
Christ himself. 

The affections of Joy and Grief are so 
knit unto all the actions of man’s life, that 
whatsoever we can do or may be done unto 
us, the sequel thereof is continually the one 
or the other affection. Wherefore consid- 
ering that they which grieve and joy as 
they ought cannot possibly otherwise live 
than as they should, the Church of Christ, 
the most absolute and perfect school of all 
virtue, hath by the special direction of God's 
ae Spirit hitherto always inured men 
rom their infancy partly with days of festi- 
val exercise for the framing cf the one af- 
fection, and partly with times of a contrary 
sort for the perfecting of the other. How- 
beit over and besides this, we must note 
that as resting so fasting likewise attendeth 
sometimes no less upon the actions of the 
higher, than upon the affections of the tower 

rt of the mind. Fasting (saith Tertu!- 
ian 35) is a work of reverence towards God. 


38 [De Jejun. ady. Psych. c. iii. ““ Etiamsi Deus 
© nulla jejunia precepissit, ostendens tamen unde 
“sit occisus Adam, mihi reliquerat intelligenda 
“remedia offense, qui offensam demonstrarat : 
“ ultro cibum quibus modis quibusque temporibus 
“ὁ potuissem, pro veneno depntarem, et antidotum 
““famem sumerem, per quam pergarem mortis a 
“ primordio causam in me quoque cum ipso genere 
“ transductam ; certus hoc Deum velle cujus con- 
“ trarium noluit.” Ibid. c vi. “ Cui cor evectum 


ekly fasts such as ours in the church of | 


tic order appointing some such usual change | 


! 


only End of Fasting. 477 
The end thereof sometimes elevation of 
i mind; sometime the purpose thereof clean 
contrary. The cause why Moses in the 
Mount did so long fast was mere divine 
speculation, the cause why David, humilia- 
tion 8°. Our life is a mixture of good with 
| evil 4°. When we are partakers of good 
things we joy, neither can we but grieve at 
the contrary. If that befall us which 
maketh glad, our festival solemnities declare 
our rejoicing to be in him whose mere un- 
deserved mercy is the author of all happi- 
ness; if any thing be either imminent or 
present which we shun, our watchings, 
fastings, cries and tears are unfeigned testi- 
monies, that ourselves we condemn as the 
only causes of our own misery, and do all 
acknowledge him no less inclinable than 
able to save. And because as the memory 
of the one though past reneweth gladness ; 
so the other called again to mind doth make 
the wound of our just remorse to bleed 
anew, which wound needeth often touching 
the more, for that we are generally more 
apt to calendar saints’ than sinners’ days, 
therefore there is inthe Church a care not to 
iterate the one alone but to have frequent 
repetition of the other. 

Never to seek after God saving only when 
either the crib or the ‘whip doth constrain 
were brutish servility: and a great deroga- 
tion to the worth of that which is most pre- 
dominant in man, if sometime it had not a 
kind of voluntary access to God and of con- 
ference as it were with God, all these infe- 
rior considerations laid aside. In which 
sequestration forasmuch as *! higher cogi- 
tations do naturally drown and* bury all 
inferior cares, the mind may as well forget 
natural both food and sleep by being carried 
above itself with serious and heavenly med- 
itation, as by being cast down with heavi- 
ness, drowned and swallowed up of sor- 
row. 

[3.] Albeit therefore concerning Jewish 
abstinence from certain kinds of meats as 


τε potius inveniebatur quam impinguatum, quadra- 
“ ginta diebus totidemque noctibus supra humane 
“nature facultatem jejunium perennavit, spiritali 
« fide virtutem subministrante: et vidit oculis Dei 
“ gloriam, et audivit auribus Dei vocem, et corde 
“ conjecit Dei legem.” Ibid. c.ix. “ Tali victu 
“David exomologesin suam expressit, cinerem 
ἐς quidem edens velut panem, i. e. panem velut ci- 
“‘nerem aridum et sordidum ; potum yero fletu 
τς miscens, utique pro vino.”] , 

89 ἐς Neque enim cibi tempus in periculo:... 
τε semper inedia meeroris sequela est.” ‘Tertull. de 
Jejun. [c. 7.] 

40 Μηδεὶς δ᾽ ὑπολαβέτω τὴν ἄκρατον καὶ ἀμιγῆ λύπης 

ἀρὰν ἀπ᾽ οὐρανοῦ καταβαίνειν ἐπὶ τὴν γῆν, ἀλλ᾽ ἐγ- 
κέκραται ἐξ ἀμφοῖν... οὐ γὰρ εἴασεν ὃ πατὴρ τὸ ἀνθρώ- 
πων γένος λύπαις καὶ ὀδύναις καὶ ἄχθεσιν ἁνιάτοις ἐμ- 
] φερεσθαι, παρέμιξε δὲ καὶ τῆς ἀμείνονος φύσεως, εὐδιάσαι 
ποτὲ καὶ γαληνιάσαι τὴν ψν γὴν δικαιώσας. Philo de 
Abraham. [t. ii. p. 29. ed. Mang.] 
41 John iv. 34. 


478 


being unclean the Apostle doth teach that 
“the kingdom of heaven is not meat nor 
* drink,” that “food commendeth us not 
“unto God 42” whether we take it or ab- 


stain from it, that if we eat we are not| 


thereby the more acceptable in his sight, 
nor the less if we eat not: his purpose not- 
withstanding was far from any intent to 
derogate from that fasting, which is no such 
scrupulous abstinence as only refuseth some 
kinds of meats and drinks lest they make 
him unclean that tasteth them, but an absti- 
nence whereby we either interrupt or other- 
wise abridge the care of our bodily suste- 
nance, to shew by this kind of outward ex- 
ercise the serious intention of our minds fix- 
ed on heavenlier and better desires, the 
earnest hunger and thirst whereof depri- 
veth the body of those usual contentments, 
which otherwise are not denied unto it. 

[4.] These being in nature the first causes 
that induce fasting, the next thing which 
followeth to be considered is the ancient 
practice thereof amongst the Jews. Touch- 
ing whose private voluntary fasts the pre- 
cept which our Saviour gave them was 4°, 
“ When ye fast look not sour as hypocrites. 
“Wor they disfigure their faces that they 
“might seem to mento fast. Verily I say 
“unto you they have their reward. When 
“thou fastest, anoint thy head, and wash 
“thy face, that thou seem not unto men to 
“fast, but unto the Father which is in secret, 
“and thy Father which seeth in secret will 
“reward thee openly.” Our Lord and Sa- 
viour would not teach the manner of doing, 
much less propose a reward for doing that 
which were not both holy and acceptable 
in God’s sight. The Pharisees weekly 
bound themselves unto double fasts #4, nei- 
ther are they for this reproved, Often fast- 
ing which was a virtue in John’s disciples 4 
could not in them of itself be a vice, and 
therefore not the oftenness of their fasting 
but their hypocrisy therein was blamed. 

[5.] Of public 45. enjoined fasts upon 
causes extraordinary the examples in Scrip- 
ture are so frequent that they need no par- 
ticular rehearsal. Public extraordinary 
fastings were sometimes for one “7 only day, 
sometimes for three*®, sometimes for seven*®. 
Touching fasts not appointed for any such 
extraordinary causes, but either yearly or 
monthly or weekly observed and kept, first 
upon the ninth®® day of that month the 


42 Rom. xiv. 17 ; [1 Cor. viii. 8.] 

43 Matt. vi. 16. 

44 [S. Luke xviii. 12.] 

45 (S. Matth. ix. 14.] 

46 2 Chron. xx ; Jer. xxxvi ; Ezra viii; 1 Sam. 
vii. 

47 Judges xx. 26. 

48 2 Mace. xiii. 12. 

49 1 Sam. xxxi. 13 ; 1 Chron. x. 12. 

50 Levit. xxiil. xvi. Philo. [in vit. Mosis,] de hu- 
jas festi jejunio ita loquitur : Οὐ σιτίον, ob ποτὸν ἔξ- 


Standing public Fasts among the Jews. 


[Book V. | 


tenth whereof was the feast of expiation, 
they were commanded of God that eve 

soul year by year should afflict itself. | 
Their yearly fasts every fourth month in 


regard of the city of Jerusalem entered by |!” 


the enemy, every fifth in memory of the 
overthrow of their temple, every seventh 
for the treacherous destruction and death 
of Godolias the very last stay which they 
had to lean unto in their greatest misery, 
every tenth in remembrance of the time 
when siege began first to be laid against 
them; all these not commanded of God 
himself but ordained by a public constitu- 
tion of their own, the Prophet®! Zachary 
expressly toucheth. That St. Jerome 52 
following the tradition of the Hebrews doth 
make the first a memorial of the breaking 
of those twelve tables when Moses de- 
scended from Mount Sina®?; the second a 
memorial as well of God’s indignation con- 
demning them to forty years travail in the 
desert®4, as of his wrath in permitting 
Chaldeans to waste, burn and destroy their 
city ; the last a memorial of heavy tidings 
brought out of Jewry to Ezekiel and the 


ἐστι προσενέγκασθαι, καθαραῖς ὅπως διανοίαις, μηδενὸς 
ἐνοχλοῦντος μηδὲ ἐμποδίζοντος σωματικοῦ πάθους. ὅποῖα 
φιλεῖ συμβαί: ew ἐκ πλησμονῆς. ἑορτάζωσιν. ἱλασκόμενοι 
τὸν πατέρα τοῦ παντὸς ὁσίαις εὐχαῖς. δι᾽ ὧν ἀμνηστίαν 
μὲν παλαιῶν ἁμαρτημάτων, κτῆσιν δὲ καὶ ἀπόλαυσιν νέων 
ἀγαθῶν εἰώθασιν αἰτεῖσθαι. p. 447. [Paris, 1552. 

51 Zach. viit. 19. . 

52 [In loc. Zach. “ Cogimur ad Hebreos recur- 
“rere, et scientie veritatem de fonte magis quam 
« de rivulis querere : prasertim cum non prophe- 
“ tia aliqua de Christo, ubi tergiversari solent, et 
** veritatem celare mendacio, sed historie ex pre- 
“ cedentibus et consequentibus ordo texatur. Je- 
τε junium quarti mensis, qui apud Latinos yocatur 
*« Julius, die septima et decima ejusdem mensis, 
* illud arbitrantur, quando descendens Moyses de 
“ monte Sina tabulas legis abjecerit atque confre- 
κε gerit ; et juxta Hieremiam muri primum rupti 
* sunt civitatis. In quinto mense qui apud La- 
“‘ tinos appellatur Augustus, cum propter explora- 
“ tores terre sancti seditio orta esset in populo, 
“Jussi sunt monfem non ascendere, sed per qua- 
“driginta annos longis ad terram sanctam cir- 
“cuire dispendiis ; ut exceptis duobus Chaleb et 
‘“« Josue, omnes in solitudine caderent. In hoc 
“ mense et a Nabuchodonosor, et multa post secula 
“a Tito et Vespasiano, templum Hierosolymis in- 
“ censum est atque destructum: capta urbs Bethel 
“ad quam multa millia confugerant Judeorum ; 
“ aratum templum in ignominiam gentis oppressea 
“'T. Annio Rufo. In septimo vero, gui apud nos 
“ appellatur October, sicut supra diximus, occisus 
“ὁ est Godolias, et Jude tribus ac Hierusalem reliquie 
“ dissipate. Legamus Hieremiam. Mense deci- 
“mo, qui apud nos Januarius dicitur, eo quod 
* anni janua sit atque principium, Ezechiel in cap- 
“tivitate positus audivit, et cunctus populus cap- 
“ tivorum, quinto mense templum esse subyersum, 
“ quod planissime in eodem propheta cognosci- 
“ mus.” vi. 516. 

53 Exod. xxxil. 54 Numb. xiv. 

55 [Ezck. xxiv. 1, 2.] 


Ch. Ιχχὶϊ. 6—8.] 


rest which lived as captives in foreign 
parts, the difference is not of any moment, 
considering that each time of sorrow is 
naturally evermore a register of all such 
grievous events as have happened either in 
or near about the same time. To these I 
might add®* sundry other fasts above 
twenty in number ordained amongst them 
by like occasions and observed in like man- 
ner, besides their weekly abstinence Mon- 
days and Thursdays throughout the whole 
year’. 

[6.1 When men fasted it was not always 
after one and the same sort, but either by 
depriving themselves wholly of all food 


or by abating both the quantity and kind 
of diet. We have of the one a plain exam- 
ye in the Ninevites’ fasting 55. and as plain 
a precedent for the other in the Prophet 
Daniel 57, “I was,” saith he, “in heaviness 
“for three weeks of days; I ate no pleas- 
“ant bread, neither tasted flesh nor wine.” 
Their tables when they gave themselves to 
fasting had not that usual furniture of such 
dishes as do cherish blood with blood, but 
for food 55 they had bread, for suppage salt, 
and for sauce herbs. Whereunto the 
Apostle may be thought to allude saying 55, 
“One believeth he may eat all things, 
“another which is weak” (and maketh a 
conscience of keeping those customs which 
the Jews observe) “eateth herbs.” This 
austere repast they took in the evening 
after abstinence the whole day. For to 
forfeit a noon’s meal and then to recom- 
pense themselves at night was not their 
use. Nor did they ever accustom them- 
selves on sabbaths or festival days to fast ®°. 


56 Vide Riber. lib. v. cap. 21 [De templo, et de 
iis que ad Templum pertinent, p. 214. Salamanc. 
1591. 

57 [“ς His diebus addiderunt magistri Judeorum 
“singulis anni hebdomadis jejunium secundi et 
“ quinti diei, i. 6. secunde et quinte feriew, tribus 
“de causis: propter excidium templi, propter 
“ combustam legem, et propter blasphemiam Rab- 
* sace.” Rib. ubi supr. Comp. Maimonid. Taa- 
nith, §. 1. ap. Lightf. u. 463.) 

56 (Jonah iii. 7.) 57 Dan. x. 2, 3. 

58« Puram ct sine animalibus cenam.” Apul. 
in Asclep. in fin. [Oper. p. 380. ed Vulcan. 1594.] 
“ Pastum et potum pura nosse non ventris scilicet 
“sed anime causa.” Tertull. de Peenit. [c. 9.] 
Vide Phil. lib. de Vita contempl. [613. σιτοῦνται δὲ 
πολυτελὲς οὐδὲν, ἀλλὰ ἄρτον εὐτελῆ" καὶ ὄψον ἅλες, ods 
οἱ ἁβροξιαίτατοι παραρτύουσιν ὑσσώπῳ. bid. σιτίον 
ἢ πότον οὐδεὶς ἂν αὐτῶν πορσενέγκαιτο πρὸ ἡλίου δὺσε- 
ως. 

59 Rom. xiv. 9 : Hieron. lib. ii. contr. Jovinian. 
[§. 17. t. ii. p. 81. B. “ Non inter jejunia et satieta- 
“tem «qualia merita dispensat, sed contra eos lo- 
 quitur, qui in Christum credentes adhue Judai- 
“ zabant.” And below ; “ Ne quis putaret hoc de 
*jejuniis dici, et non de superstitione Judaica, 
“ statim edisserit, ‘ alius credit manducare omnia ; 
qui autem infirmus est olera manducat.’ ” &c.] 

60 Judith. vii. 6; R. Mos. in Misneh Tora, lib. 


How the Jews observed their Fasts. 


479 


7] And yet it may be a question 
whether in some sort they did not always 
fast the Sabbath. Their fastings were 
partly in token of penitency, humiliation, 
grief and sorrow, partly in sign of devotion 
and reverence towards God. Which sec- 
ond consideration (I dare not peremptorily 
and boldly affirm any thing) might induce 
to abstain till noon, as their manner was on 
fasting days to do till night. May it not 
very well be thought that hereunto the sa- 
cred ® Scripture doth give some secret 
kind of testimony ? Josephus is plain, that 
the sixth hour ® (the day they divided into 


L I | twelve) was wont on the sabbath always to 
during the time that their fasts continued, | 


call them home unto meat. Neither is it 
improbable but that the heathens did there- 
fore so often upbraid them with fasting on 
that day 53, Besides they which found so 
great fault with our Lord’s disciples, for 
rubbing a few ears of corn in their hands’ 
on the Sabbath day, are not unlikely to 
have aimed also at the same mark. For 
neither was the bodily pain so great that it 
should offend them in that respect, and the 
very manner of defence which our Saviour 
there useth is more direct and literal to jus- 
tify the breach of the Jewish custom in 
fasting than in working at that time. Fi- 
nally the Apostles afterwards themselves 
when God first gave them the gift of 
tongues, whereas some in disdain and spite 
termed grace drunkenness, it being then 
the day of Pentecost and but only a fourth 
part of the day spent, they use this as an 
argument against the other cavil, “ These 
“men,” saith Peter, “are not drunk as you 
“ suppose δ΄, since as yet the third hour of 
“the day is not overpast.” 

[8.] Howbeit leaving this in suspense as 
a thing not altogether certainly known, and 
to come from Jews to Christians, we find 
that of private voluntary fastings the Apos- 
tle St. Paul speaketh more than once ®, 
And (saith Tertullian) they are sometime 
commanded throughout the Church “ex 
“aliqua sollicitudinis ecclesiastice causa,” 
the care and fear of the Church so requir- 
ing. It doth not appear that the Apostles 
ordained any set and certain days to be gen- 


iii. (qui est de tempor.) cap. de Sab. et cap. de Je- 
jun. [cap. i. p. 3. of Carpzovius’ Version. “ Non 
“ definiunt jejania populo universo, neque diebus 
“ Sabbati, neque diebus festis.’ Vid. Buxtorf. 
Synag. Jud. c. 11. p. 276.] 

61 Nehem. viii. 3. 12. 

62« Hora sexta, que Sabbatis nostris ad prandi- 
“um vocare solet, supervenit.” Joseph. lib. de 
Vita sua. [§. 54.] 

63 « Sabbata Judeworum a Mose in omne evum 
 jejunio dicata.” Justin. lib. xxxvi. [c. 2.] “Ne 
« Judwus quidem, mi Tiberi, tam libenter Sabba- 
‘ti jejunium servat quam ego hodie servavi.” 
Sueton. in Octav. cap. 76. 

64 Acts il. 15. 

651 Cor. vii. 5; 2 Cor. vi. 53 xi. 27; Col. iv. 3. 


480 


erally kept of all. Notwithstanding, foras- 
much as Christ had fore-signified that 
when himself should be taken from them 
his absence would soon make them apt to 
fast ®*, it seemeth that even as the first fes- 
tival day appointed to be kept of the Church 
was the day of our Lord’s return from the 
dead, so the first sorrowful and mourning 
day was that which we now observe in 
memory of his departure out of this world. 
And because there could be no abatement 
of grief, till they saw him raised whose 
death was the occasion of their heaviness, 
therefore the day he lay in the sepulchre 
hath been also kept and observed as a 
weeping day. The custom of fasting these 
two days before Easter ~is undoubtedly 
most ancient, insomuch that Ignatius not 
thinking him a Catholic Christian man 
which did not abhor and (as the state of 
the Church was then) avoid fasting on the 
Jews’ sabbath, doth notwithstanding except 
for ever that one Sabbath or Saturday 
which falleth out to be the Easter-eve ®7, as 
with us it always doth and did sometimes 
also with them which kept at that time 
their Easter the fourteenth day of Marchas 
the custom of the Jews was. It came af- 
terwards to be an order that even as the 
day of Christ’s resurrection, so the other 
two ®8 in memory of his death and burial 
were weekly. But this when St. Ambrose 
lived had not as yet taken place through- 
out all churches, no not in Milan where 
himself was bishop. And for that cause he 
saith that although at Rome he observed 
the Saturday’s fast, because such was then 
the custom in Rome, nevertheless in his 
own church at home he did otherwise °°. 
The churches which did not observe that 
day had another instead thereof, which was 


66 [S. Luke v. 35.] 

67 [pnat. [i. 6. a writer in his name.] Ep. ad 
Philip. [c. 13.] 

63 [The latter, or Saturday’s fast, is supposed by 
Bingham (Antiq. xxi. 3. δ. 6.) to have grown out 
of the Friday’s by superposition, i.e. by adding so 
many hours to the fast, as prolonged it into the 


following day. See Dr. Routh’s note on a frag- } 


ment of St. Victorinus, Reliq. Saer. ἢ]. 245. 
Bingham, ubi supr. says it was confined to the 
Western Church, and quotes no earlier authority 
than the 36th canon of the council of Eliberis, A. 
Ὁ. 305. “ Placuit...ut omni Sabbati die jeju- 
«ὁ niorum superpositionem celebremus.”’] 

69[S. Aug. Ep. 36. olim 86. ο. 32. t. il. p. 81. 
“ Quoniam non invenimus, ut supra commemora- 
“vi, in evangelicis et apostolicis literis, que ad 
* Novi Testamenti revelationem proprie pertinent, 
“ certis diebus aliquibus evidentur praeceptum ob- 
“ὁ servanda esse jejunia, et ideo res quoque ἰδία si- 
“ cut alie plurime, quas enumerare difficile est, in- 
“ yenit in yeste illius filie regis, hoc est Ecclesie, 
«ὁ varietatis locum ; indicabo tibi quid mihi respon- 
“ derit venerandus Ambrosius, a quo baptizatus 
“sum, Mediolanensis episcopus. Nam cum in 
“ eadam civilate mater mea mecum esset, et nobis 


Weekly Fasts Christian: Variety regarding them. 


[Book VY. 


the Wednesday”, for that when they 
judged it meet to have weekly a day of 
humiliation besides that whereon our Sa- 
viour suffered death, it seemed best to 
make their choice of that day especially 
whereon the Jews are thought to have first 
contrived their treason together with Judas 
against Christ™. So that the instituting 
and ordaining both of these and of all other 
times of like exercise is as the Church shall 
judge expedient for men’s good. 

[9.1 And concerning every Christian 
man’s duty herein, surely that which Au- 
gustine and Ambrose are before alleged to 
have done, is such as all men favouring 
equity must needs allow, and follow if they 
affect peace. As for their specified errors, 
I will not in this place dispute whether vol- 
untary fasting with a virtuous purpose of 
mind be any medicinable remedy of evil, or 
a duty acceptable unto God and in the world 
to come even rewardable as other offices are 
which proceed from Christian piety; wheth- 
er wilfully to break and despise the whole- 
adhue catechumenis parum ista curantibus, ia 
solicitudinem gereret utrum secundum morem 
nostre civitatis sibi esset sabbato jeiunandum, 
an ecclesia Mediolanensis more prandendum ; 
ut hae eam cunctatione liberarem, interrogavi 
hoe supradictum hominem Dei. ΑἹ ille, ‘ Quid 
possum,’ inquit, ‘ hie docere, amplius quam ipse 
facio? Ubi ego putaveram nihil eum ista re- 
sponsione precepisse, nisi ut Sabbato prandere- 
mus; hoe quippe ipsum facere scicbam : sed il- 
le seeutus adjecit, ‘ Quando hie sum, non jejuno 
Sabbato; quando Rome sum, jejuno Sabbato : 
ct ad quameunque ccclesiam vencritis,’ inquit, 
‘ejus morem servate, si pati scandalum nonyultis 
aut facere.” [16 responsum retuli ad matrem, 
cique suffecit, nee dubitavit esse obediendum : 
‘ hoe etiam nos secuti sumus. Sed quoniam con- 
tingit maxime in Africa, ut una ecclesie vel 
unius regionis ecclesiw alios habeant Sabbato 
prandentes, alios jejunantes;mos eorum mihi se- 
quendus videtur, quibus corum populorum con- 
giegatio regenda commissa est.’ 
70[For “in all churches which embraced the 
Saturday fast, Wednesday was wholly laid 
aside.’ Bingham, ubi supra.] 
71[{See Bingham, Antiq. b. xxi. 6. 3. The ear- 
liecst authorities produced for the Stationes on 
Wednesdays and Fridays are Clement of Alex. 
Strom. vii. p. 877: Οἷδεν αὐτὸς (ὃ γνωστικὸς ἐργάτης) 
καὶ τῆς νηστείας τὰ αἰνίγματα τῶν ἡμερῶν τούτων, τῆς 
τετράδος καὶ τῆς παρασκευῆς λέγω. and Tertull. de 
Jejun. ς. 13. ““ Convenio vos et prater Pascha je- 
“ junantes, citra illos dies, quibus ablatus est 
“ sponsus, et stationum semijejunia interponentes.” 
et. c. 14. “ Si omnem in totum devotionem tem- 
“ porum et dierum...erasit Apostolus ... cur 
“ stationibus quartamet sextam Sabbati dicamus ?” 
The reason is assigned (among others) by St. Pe- 
ter of Alexandria, Canon xv. Οὐκ ἐγκαλέσει τις 
ἡμῖν παρατηρουμένοις τετράδα καὶ παρασκευὴν, ἐν αἷς 
καὶ νηστεύειν ἡμῖν κατὰ παράδοσιν εὐλόγως προστέτακ- 
ται" τὴν μὲν τετράδα, διὰ τὸ γενόμενον συμβούλιον ὑπὸ 
τῶν ᾿Ιουδαίων ἐπὶ rn προδοσίᾳ τοῦ Κυρίου, τὴν δὲ πα- 
ρασκευὴν, διὰ τὸ πεπονθέναι αὑτὸν ὑπὲρ ἡμῶν. ap. 


Routh. Relig. Saer. iii. 343.] 


Ch. Ixxii. 10, 11. St. Ambrose and St. 
some laws of the Church herein be a thing 
which offendeth God; whether truly it may 
not be said that penitent both weeping and 
fasting are means to blot out sin 7!, means 
whereby through God’s unspeakable and 
undeserved mercy we obtain or procure to 
ourselves pardon, which attainment unto 
any gracious benefit by him bestowed the 
phrase of antiquity useth to express by the 
name of merit **; but if either St. Augus- 
tine or St. Ambrose have taught any wrong 
opinion, seeing they which reprove them are 
not altogether free from error, I hope they 
will think it no error in us <o to censure 
men’s smaller faults that their virtues be 
not thereby generally prejudiced. And if 
in churches abroad, where we are not sub- 
ject to power or jurisdiction, discretion should 
teach us for peace and quietness’ sake to 
frame ourselves to other men’s example, is 
it meet that at home where our freedom is 
less our boldness should be more? Isit our 
duty to oppugn, in the churches whereof 
we are ministers, the rites and customs 
which in foreign churches piety and modes- 
ty did teach us as strangers not to oppugn, 
but to keep without show of contradiction 
or dislike ὁ Why oppose they the name of 
a minister in this case unto the state of a 
private man? Doth their order exempt 
them from obedience to laws? ‘That which 
their office and place requireth is to shew 
themselves patterns of reverend subjection, 
not authors and masters of contempt to- 
wards ordinances, the strength whereof 
when they seek to weaken they do but in 
truth discover to the world their own imbe- 
cilities, which a great deal wiselier they 
might conceal. 

[10.1 But the practice of the Church of 
Christ we shall by so much the better both 
understand and love, if to that which hith- 
erto hath been spoken there be somewhat 
added for more particular declaration how 
heretics have partly abused fasts and partly 
bent themselves against the lawful use 
thereof in the Church of God. Whereas 
therefore Ignatius hath said, “ if any keep 
“ Sundays’ or Saturdays’ fast*? (one only 
“ Saturday in the year excepted) that man 
“is no better than a murderer of Christ,” 
the cause of such his earnestness at that 
time was the impiety of certain heretics, 
which thought” that this world being cor- 


72[S. Amb. Ep. 63.16. ‘“ Que nobis salus es- 
‘se potest, nisi jejunio eluerimus peccata nos- 
“ tra ?” 

72[S. Amb. Ep. 63.17. “ Qui sunt hi pracep- 
τς tores novi, qui meritum excludant jejunii ?”] 

73 Ef τις κυριακὴν ἢ σάββατον νηστεύει πλὴν ἑνὸς 
cal” οὗτος χριστοκτόνος éort.Epist. ad Philip. 

c., 13. 
ἱ 74 [Simon Magus, Menander, Saturninus, Basil- 
ides, Carpocrates, Cerinthus, and the whole body 
of Gnostics : afterwards Marcion, the Valentinians, 
and Manes.] Vide Iren. lib. i. cap. 20—25. 
Vor. 1. 31 


a σ,πππη":......................................... ΄ὦὃὖᾧὃὖᾧὃᾧὃᾧὃὦὋ!Ὃ!Ὃ; τ ὖ΄ὺἷἧ ἧ ἧ΄ἷἧἾἝἧἾἧἾ ὁ ὁ Ἔ-Ἔ ὁ -ὁἙἝ 


Augustine vindicated. 481 
ruptible could not be made but by a very 
evil author. And therefore as the Jews did 
by the festival solemnity of their Sabbath 
rejoice in the God that created the world as 
in the author of all goodness, so those here- 
tics in hatred of the Maker of the world 
sorrowed, wept, and fasted ** on that day as 
being the birthday of all evil. 

And as Christian men of sound belief did 
solemnize the Sunday, in joyful memory of 
Christ’s resurrection, so likewise at the self- 
same time such heretics as denied his resur- 
rection did the contrary to them which held 
it, when the one sort rejoiced the other fasted. 

Against those heretics which have urged 
perpetual abstinence from certain meats as 
being in their very nature unclean, the 
Church hath still bent herself as an enemy ; 
St. Paul giving charge to take heed of 
them which under any such opinion should 
utterly forbid the use of meats or drinks. 
The Apostles themselves forbade some, as 
the order taken at Jerusalem declareth. 
But the cause of their so doing we all know. 

{11.] Again when Tertullian together 
with such as were his followers began to 
Montanize, and pretending to perfect the 
severity of Christian discipline brought in 
sundry unaccustomed days of fasting, con- 
tinued their fasts a great deal longer and 
made them more rigorous than the use of 
the Church had been, the minds of men be- 
ing somewhat moved at so great and so 
sudden novelty, the cause was presently in- 
quired into. After notice taken how the 
Montanists held these additions to be sup- 
plements of the gospel whereunto the 
Spirit of Prophecy did now mean to put as 
it were the last hand, and was therefore 
newly descended upon Montanus, whose 


Epiph. Heres. 21. δ. 4; 22. δ. 1 : 23. §.13 24. δ.9 - 
27. δ. 2; 238. δ. 1 ; 41. δ.1 ; 42. §.2. Vide Canon. 
Apost.55. [The following canons relate to this 
subject ; they are numbered as in Beveridge’s edi- 
tion. Can. 43. εἴ τις ἐπίσκοπος, ἣ πρεσβύτερος, ἢ 
διάκονος, ἢ ὅλως τοῦ καταλόγου τοῦ ἱερατικοῦ, γάμου 
καὶ κρεῶν καὶ οἴνου οὐ διὰ ἄσκησιν ἀλλὰ διὰ βδελυρίαν 
ἀπέχεται, ἐπιλανθανόμενος ὅτι πάντα καλὰ λίαν, καὶ ὅτι 
ἄῤῥεν καὶ θῆλυ ἐποίησεν ὃ Θεὸς τὸν ἄνθρωπον, ἀλλὰ 
βλασφημῶν διαβάλλει τὴν δημιουργέαν" ἢ διορθούσθὼ, 
καθαιρείσθω και τῆς ἐκκλησίας ἀποβαλλέσθω" ὡσαύτως 
καὶ λαΐκος. 

Can. 45. Ei τις ἐπίσκοπος, ἢ πρεσβύτερος, ἢ διάκον - 
ος, ἐν ταῖς ἡμέραις τῶν ἑορτῶν οὐ μεταλαμβάνει κρεῶν 
ἢ οἴνου, καθαιρείσθω, ὡς κεκαυτηριασμένος τὴν ἰδίαν συ-. 
νείδησιν, καὶ αἴτιος σκανδάλου πολλοῖς γενόμενος. 

Can. 56. Εἴτις κληρικὸς εὕρεθη τὴν κυριακὴν ἡμέραν 
ἣ τὸ σάββατον, πλὴν τοῦ ἑνὸς μόνον, νηστεύων, xaBac- 
ρείσθω" ἐὰν δὲ λαϊκὸς η, ἀφοριζέσθω. ap. Coteler. PP. 
Apost. i. 449, 450.] , , 

75 (Of Marcion im particular Epiphanius says, 
Her. xlii. c. 2 ; τὸ σάββατον νηστεύει, διὰ τοιαυτὴν 
αἰτίαν" ἐπειδὴ, φησὶ, τοῦ Θεοῦ τῶν ᾿Ιουδαζων ἐστὶν ἦ; 
ἀνάπαυσις τοῦ πεποιηκότος τὸν κόσμον, καὶ ἐν rn ἑβδόμη. 
ἡμέμᾳ ἀναπαυσαμένου, ἡμεῖς νηστεύσωμεν ταύτην, ἵνα μὴ, 
τὸ καθῆκον τοῦ Θεοῦ τῶν ᾿Ιουδαίων ἐργαζώμεθα. te i 
304, B. ed. Petav. Paris, 1622.] 


482 


Need of solemn Fusts for Private Offences. 


[Book V. 


orders all Christian men were no less to! tion against fasting. The one endeavoured 


obey than the laws of the Apostles them- 
selves, this abstinence the Church abhorred 
likewise and that justly. Whereupon Ter- 
tullian proclaiming even open war to the 
Church, maintained Montanism, wrote a 
book in defence of’ the new fast, and entitled 
the same, A Treatise of Fasting against 
the Opinion of the Carnal Sort. In which 
treatise nevertheless because so much, is 
sound and good, as doth either generally 
concern the use, or in particular declare the 
custom of the Church’s fasting in those 
times, men are not to reject whatsoever is 
alleged out of that book for confirmation of 
the truth. 
those places where he defendeth his fasts to 
be duties necessary for the whole Church 
of Christ to observe as commanded by the 
Holy Ghost, and that with the same author- 
ity from whence all other apostolical ordi- 
nances came, both being the laws of God 
himself, without any other distinction or 
difference, saving only that he which before 
had declared his will by Paul and Peter, 
did now farther reveal the same by Monta- 
nus also. “ Against us ye pretend,” saith 
Tertullian “6, “ that the public orders which 
“ Christianity is bound to keep were deliv- 
“ered at the first, and that no new thing is 
“to be added thereunto. Stand if you can 
“upon this point. For behold I challenge 
“ you for fasting more than at Easter your- 
“selves. But in fine ye answer, that these 
“things are to be done as established by 
“the voluntary appointment of men, and 
“not by virtue or force of any divine com- 
“mandment. Well then,” he addeth, “ye 
“have removed your first footing, and gone 
“beyond that which was delivered by do- 
τ ing morethan was at the first imposed upon 
“you. You say you must do that which 
“your own jucgments have allowed, we 
“require your ebedience tothat which God 
“himself doth institute. Is it not strange 
“that men to their own will should yield 
“that which to God’s commandment they 
“will not grant? Shall the pleasure of 
“men prevail more with you than the pow- 
“er of God himself?” 

[12.] These places of Tertullian for fast- 
ing have worthily been put to silence. And 
‘as worthily Aerius condemned for opposi- 


76[De Jejun. c. 13. “ Praseribitis constituta 
esse solennia huic fidei scripturis vel traditione 
τες majoram; nihilque observationis amplius adjici- 
“endum ob illicitum innovationis. State in isto 
‘© grada si potestis. Ecce enim conyenio vos et 
“ preter Pascha jejunantes. .. Denique responde- 
* tis hee ex arbitrio agenda, non ex imperio. Mo- 
“ vistis igitur gradum, excedendo traditionem, 
* cum que non sunt constituta obitis. Quale est 
“autem, ut tuo arbitrio permittas quod imperio 
© Dei non das? plus humane liecebit voluntati 
“quam divine potestati? Ego me seculo non 
~“¢ Deo liberum memini.”] 


His error discloseth itself inj 


to bring in such fasts as the Church ought 
not to receive, the other to overthrow such 
as already it had received and did observe: 
the one was plausible unto many by seem- 
ing to hate carnal looseness and riotous ex- 
cess much more than the rest of the world 
did, the other drew hearers by pretending 
the maintenance of Christian liberty ; the 
one thought his cause very strongly upheld 
by making invective declamations with a 
pale anda withered countenance against the 
Church, by filling the ears of his starved 
hearers with speech suitable to such men’s 
humours, and by telling them no doubt to 
their marvellous contentment and liking”, 
“ Our new prophecies are refused, they are 
“despised. Is it because Montanus doth 
“preach some other God, or dissolve the 
“ gospel of Jesus Christ, or overthrow any 
“canon of faith and hope? No, our crime 
“is, we teach that men ought to fast more 
“often than marry, the best feast-maker is 
“with them the perfectest saint, they are as- 
“suredly mere spirit, and therefore these 
“our corporal devotions please them not:” 
thus the one for Montanus and his super- 
stition. The other in a clean contrary 
tune against the religion of the Church’, 
“These set fasts away with them, for they 
“are Jewish and bring men under the yoke 
“of servitude ; if I will fast Jet me choose 
“my time, that Christian liberty be not 
“ abridged.” Hereupon their glory was to 
fast especially upon the Sunday, because 
the order of the Church was on that day 
not to fast’. “On Church fasting days 
“and specially the week before Easter, 
“ when with us,” saith Epiphanius, “ custom 
“admitteth nothing but lying down upon 
“the earth, abstinence from fleshly delights 
“and pleasures, sorrowfulness, dry and un- 


77 [Tertull. de Jejun. c. 1. “ Hi Paracleto con- 
“ troversiam faciunt, propter hoc nove prophetie 
“‘recusantur, non quod alium Deum predicent 
“« Montanus et Priscilla et Maximilla, nee quod 
“ Jesum Christum solvant, nee quod aliquam fidei 
“ aut spel regulam evertant, sed quod plane doce- 
‘Cant ssepius jejunare quam nubere.” et e. 17. 
“ Qui sanctior inter vos, nisi convivandi frequen- 
“ tior, nisi obsonandi pollucibilior, nisi calicibus 
“ instructior? Mcrito homines solius anime et car- 
“nis spiritalia recusatis.” Tooker seems to have 
read the last sentence without the “ et.”] 

78 [Οὔτε νηστεία, φησὶν, ἔσται τεταγμένη" ταῦτα γὰρ 
᾿Ιουδαικά ἐστι, καὶ ὑπὸ ζυγὸν δουλείας... εἰ γὰρ ὅλως 
βούλομαι νηστεύειν, οἵαν δ' ἂν αἱρήσομαι ἡμέραν ἀπ᾽ ἐμ- 
αὐτοῦ, νηστεύω διὰ τὴν ἐλευθερίαν. “Ὅθεν παρ' αὐτοῖς 
πεφιλοτίμηται μᾶλλον ἐν κυριακῃ νηστεύειν. -. ἔν τε ταῖς 
ἡμεραῖς τοῦ Πάσχα, dre rap’ ἡμῖν χαμευνΐαι, ἁγνεῖαι, 
κακοπαθεῖαι, ξηρυφαγίαι, εὐχαὶ, dypuTviat, τε καὶ νησ- 
τεῖαί, καὶ πᾶσαι τῶν ψυχῶν αἱ σωτηρίαι τῶν ἁγίων 
παθῶν, αὐτοὶ ἀπεωθεν ὀψωνοῦσι κρέα τε καὶ οἶνον, ἑαυ- 
τῶν τὰς φλέβας γεμίζοντες, ἀνακαγχάζουσι, γελῶντες, 
χλευάζοντες τὴν ἁγίαν ταύτην λατρείαν τῆς ἑβδομαδὸς 
τοῦ Πάσχα ἐπιτελοῦντας.] Epiph. Hares. [75. ¢. 3.] 

79 [Ibid.] ͵ 


Ch. ixxii. 13—15.] Need of solemn Fasts for Public or Church Uffences. 483 
“savoury diet, prayer, watching, fasting, al! | ordinary testifications of grief. There could 
“the medicines which holy affections can! not hereunto a fitter preamble be devised 
minister, they are up betimes to take in of | than that memorable commination set down 
“the strongest for the belly, and when their | in the book of Common Prayer, if our prac- 
“veins are well swoilen they make them-| tice in the rest were suitable. The head 
“selves mirth with laughier at this our ser-| already so well drawn doth but wish a pro- 
“vice wherein we are persuaded we please | portionable body. And by the preface to 
“God.” that very part of the English liturgy it may 

[13.] By this of Epiphanius it doth ap-| appear how at the first setting down there- 
pear not only what fastings the Church of | of no less was intended. For so we are to 
Christ in those times used, but also what] interpret the meaning of those words where- 
other parts of discipline were together | in restitution of the primitive church disci- 
_ thereyvith in force, according to the ancient} pline is greatly wished for, touching the 
use and custom of bringing all men at cer-} manner of public penance in time of Lent. 
tain times to a due consideration and an} Wherewith some being not much acquaint- 
open humiliation of themselves. Two kinds; ed, but having framed in their minds the 
there were of public penitency, the one be-; conceit of a new discipline far unlike unto 
longing to notorious offenders whose open} that of old, they make themselves believe 


wickedness had been scandalous ; the other 
appertaining to the whole Church and unto ; 
every several person whom the same con- 
taineth. It will be answered that touching 
this latter kind it may be exercised well 
enough by men in private. No doubt but 
penitency is as prayer a thing acceptable 
unto God, be it in public or in secret. | 
Howbeit as in the one if men were wholly | 
left to their own voluntary meditations in 
their closets, and not drawn by Jaws and! 
orders unto the open assemblies of the 
Church that there they may join with οἱἢ- 
ers in prayer, it may be soon conjectured 
what Christian devotion that way would 
come unto ina short time: even so in the 
other we are by sufficient experience taught | 
how little it booteth to tell men of oa) 
away their sins with tears of repentance, | 
and so to leave them altogether unto them- 
selves. O Lord, what heaps of grievous 
_ transgressions have we commiited, the best, 
the perfectest, the most righteous amongst 
us all, and yet clean pass them over unsor- 
rowed for and unrepented of, only because 
the Church hath forgotten utterly how to 
bestow her wonted times of discipline, 
wherein the public example of all was unto 
every particular person a most effectual 
mean to put them often in mind, and even 
in a manner to draw them to that wh 

now we all quite and clean forget, as if 
— were no part of a Christian man’s 

uty! 

[41 Again besides our private offences 
which ought not thus loosely to be over- 
slipped, suppose we the body and corpora- 
tion of the Church so just, that at no time 
it needeth to shew itself openly cast down 
in regard of those faults and transgressions, 
which though they do not properly belong 
unto any one, had notwithstanding a special 
sacrifice appointed for them in the law of 
Moses, and being common to the whole so- 
ciety whick containeth all, must needs so 
far concern every man in particular, as at 
some time in solemn manner to require ac- 
knowledgment with more than daily and 


it is undoubtedly this their discipline which 
at the first was so much desired. They 
have long pretended that the whole Scrip- 
ture is plain for them. If now the commu- 
nion book make for them too (I well think 
the one doth as much as the other) it may 
be hoped that being found such a well 
wisher unto their cause, they will more fa- 
veur it than they have done. 

[15.] Having therefore hitherto spoken 
hoth of festival days, and so much of solemn 


fasts as may reasonably serve to shew the 


ground thereof in the law of nature, the 
practice partly appointed and partly allow- 
ed of God in the Jewish Church, the like 
continued in the Church of Christ, together 
with the sinister oppositions either of here- 
tices erroneously abusing the same, or of 
others thereat quarrelling without cause, 
we will only collect the chiefest points as 
well of resemblance as of difference be- 
tween them, and soend. First in this they 
agree, that because nature is the general 
root of both, therefore both have been al- 
ways common to the Church with infidels 
and heathen men. Secondly they also 
herein accord, that as oft as joy is the cause 
of the one and grief the well-spring of the 
other, they are incompatible ®. A third 
degree of affinity between them is that 
neither being acceptable to God of itself, 
but both tokens of that which is acceptable, 
their approbation with him must necessa- 
rily depend on that which they ought to 
import and signify; so that if herein the 
mind dispose not itself aright, whether we 
rest δ᾽ or fast 83 we offend. A fourth thing 
common unto them is, that the greatest 
part of the world hath always grossly and 
palpably offended in both ; infidels because 


80 Conc. Laod. c. 51, 52. vetat Natalitia Martyr- 
um in Quadragesima celebrari. [t. 1. 1505. οὐ det ἐν 
τεσσαραάκοστη μαρτύρων γενέθλιον ἐπιτελεῖν, ἀλλὰ τῶν 
ἁγίων μαρτύρων μνείαν ποιεῖν ἐν τοῖς σαββάτοις καὶ 
κυριακαῖς. And can. 52. οὐ δεῖ ἐν τεσσαρακοστη γάμ- 
ovs ἣ γενέθλια ἐπιτελεῖν. 


81 Jsai. 1. 13. 82 Tsai. lviil. 3. 


484 


they did all in relation to false gods; god- 
less, sensual, and careless minds, for that 
there is in them no constant, true and sin- 
cere affection towards those things which 
are pretended by such exercise ; yea cer- 
tain flattering oversights there are, where- 
with sundry, and they not of the worst sort, 
may be easily in these cases led awry, even 
through abundance of love and liking to 
that which must be embraced by all means, 
but with caution, inasmuch as the very ad- 
miration of saints, whether we celebrate 
their glory or follow them in humility, 
whether we laugh or weep, mourn or re- 
joice with them, is (as in all things the af- 
fection of love) apt to deceive, and doth 
therefore need the more to be directed by 
a watchful guide, seeing there is manifest- 
ly both ways even in them whon: we hon- 
our that which we are to observe and shun. 
The best have not still been sufficiently 
mindful that God’s very angels in heaven 
are but angels, and that bodily exercise 
considered in itself is no great matter 83, 
Finally seeing that both are ordinances well 
devised for the good of man, and yet not 
man created purposely for them as for oth- 
er offices of virtue 83 whereunto God’s im- 
mutable Jaw for ever tieth; it is but equity 
to wish or admonish that where by uniform 
order they are not as yet received, the ex- 
ample of®! Victor’s extremity in the one, 
and of ®> John’s disciples’ curiosity in the 
other be not followed; yea where they are 
appointed by law that notwithstanding 855 
we avoid Judaism, and as in festival days 
men’s necessities for matter of labour, so 
in times of fasting regard be had to their 
imbecilities, lest they should suffer harm 
doing good. 

[16.] Thus therefore we see how these 
two customs are in divers respects equal. 
But of fasting the use and exercise though 
less pleasant is by so much more requisite 
than the other, as grief of necessity is a 
more familiar guest than the contrary pas- 
sion of mind, albeit eiadness to all men be 
naturally more welcome. For first we our- 
selves do many more things amiss than 
well, and the fruit of our own ill-doing is 
remorse, because nature is conscious to it- 
self that it should do the contrary. Again 
forasmuch as the world over-aboundeth 
with malice, and few are delighted in do- 
ing good unto other men, there is no man 
so seldom crossed as pleasured at the hands 
of others, whereupon it cannot be chosen 
but every man’s woes must double in that 
respect the number and measure of his de- 


821 Tim. iv. 8. 

83 Eccles. xii. 135 Tsai. ἵν]. 6.7; Rom. xiv. 
17; James i. 27; Heb. xii. 14; Ephes. ii. 10. 

84 Euseb. Eccles. Hist. lib. v. ο. 23. 

85 Matt. ix. 14. 

86 Col. ii. 16. 


Discipline of Fasts more needful than that of Feasts. 


[Boox V. 


lights. Besides concerning the very choice 
which oftentimes we are to make, our cor- 
rupt inclination well considered, there is 
cause why our Saviour should account them 
happiest that do most mourn *’, and why 
Solomon might judge it better to frequent 
mourning than feasting houses 85, not better 
simply and in itself (for then would nature 
that way incline) but in regard of us and 
our common weakness better. Job was not 
ignorant that his children’s banquets though 
tending to amity needed sacrifice ®. Neith- 
er doth any of us all need to be taught that 
in things which delight we easily swerve 
from mediocrity, and are not coal led by 
a right direct line °°. On the other side the 
sores and diseases of mind which inordi- 
nate pleasure breedeth are by dolour and 
erief cured. For which cause as all of 
fences use to seduce by pleasing, so all pun- 
ishments endeavour by vexing to reform 
transgressions. We are of our own accord 
apt enough to give entertainment to things 
delectable, but patiently to lack what flesh 
and blood doth desire, and by virtue to 
forbear what by nature we covet, this no 
man attaineth unto but with labour and 
long practice. 

[17.1 From hence it riseth that in former 
ages abstinence and: fasting more than or- 
dinary was always a special branch of their 
praise in whom it could be observed and 
known, were they such as continually gave 
themselves to austere life ; or men that took 
often occasions in private virtuous respects 
to lay Solomon’s counsel aside *!, “ Eat thy 
“bread with joy,” and to be followers of 
David’s example which saith * “ I humbled 
“my soul with fasting ;? or but they who 
otherwise worthy of no great commenda- 
tion have made of hunger some their gain, 
some their physic, some their art, that by 
mastering sensual appetites without con- 
straint, they might grow able to endure 
hardness whensoever need should require. 
For the body accustomed to emptiness 
pineth not away so soon as having still used 
to fill itself. 

{any singular effects there are which 
should make fasting even in public conside- 
rations the rather to be accepted. For I 
presume we are not altogether without ex- 
perience how great their advantage is in 
martial enterprises that lead armies of 
men trained in a school of abstinence. It 
is therefore noted at this day in some that 
patience of hunger and thirst hath given 
them many victories; in others that because 


87 Matt. v. 4. 

88 Eccles. vil. 2, 4. 

89 Job i. 5. 

90° Ky παντὶ δὲ μάλιστα φυλακτέον τὸ ἡδὺ καὶ τὴν h- 
δονῆν" οὐ γὰρ ἁδέκαστοι κρίνομεν αὐτῆν. Arist. Eth. 


i. cap. 9. 
91 Eccles. ix. 7. 92 Psalm xxxy. 13. 


Ch. Ixsiii. 1—2.] 


if they want there is no man able to rule 
them, nor they in plenty to moderate them- 
selves, he which can either bring them to 
hanger or overcharge them is sure to make 
them their own overthrow 33, What nation 
soever doth feel these dangerous inconve- 
niences may know that sloth and fulness in 
peaceable times at home is the cause there- 
of, and the remedy a stritt observation of 
that part of Christian. discipline which 
teacheth men in practice of ghostly warfare 
against themselves those things that after- 
wards may help them justly assaulting or 
standing in lawtul defence of themselves 
against others. 

an The very purpose of the Church 
of God both in the number and in the order 
of her fasts, hath been not only to preserve 
thereby throughout all ages the remem- 
brance of miseries heretofore sustained, and 
ofthe causes in ourselves out of which they 
have arisen, that men considering the one 
micht fear the other the more, but farther 
also to temper the mind lest contrary affec- 
tions coming in place should make it too 
profuse and dissolute, in which respect it 
seemcth that fasts have been set as ushers 
of festival days for prevention of those dis- 
orders as much as might be, wherein not- 
withstanding the world always will deserve, 
as it hath done, blame 4, because such evils 
being not possible to he rooted out, the 
most we can do is in keeping them low; 
and (which is chiefly the fruit we look for) 
to create in the minds of mena love towards 
frugal and severe lile, to undermine the 
palaces of wantonness, to plant parsimony 
as mature where rictousness hath been 
study, to harden whom pleasure would melt, 
and to help the tumours which always ful- 
ness breedeth, that children as it were in 
the wool of their infancy dyed with hard- 
ness may never afterwards change colour; 
that the poor whose perpetual fasts are ne- 
cessity, may with better contentment en- 
dure the hunger which virtue causeth 
others so often to choose and by advice of 
religion itself so fur to esteem above the 
contrary ; that they which for the most part 
do lead sensual and easy lives, they which 
as the prophet David describeth them ὅ5, 
“are not plagued like other men,” may by 


93 [The overthrow of the German Protestant ar- 
my in France, A. Ὁ. 1587, might poss:bly be in 
Hooker’s mind when he wrote this sentence. Da- 
vila says, “ Pili che tutte le fatiche, e tutte ? in- 
© dustrie del Duca di Guisa nuoceva agli Aleman- 
* ni P abbondanza di vini, di uve, di frutte, e di 
“ earnaggi, de’ quali sono copiose quelle provin- 
“cic.” lib. viii. p. 365.) 

91 ἐς Valde absurdum cst nimia saturitate velle 
“ honorare martyrem quem scias Deco placuisse je- 
*“juniis. [Ita tibi semper comedendum est, ut 
“cibum et oratio sequatur et Iectic.”] Hier. 
Epist. ad Eust. [i. 132.] 

5 Psalm lxxili. 5. 


Marriage, why a Relation of Inequality. 


485 


the public spectacle of all be still put in 
mind what themselves are ; finally that every 
man may be every’s man’s daily guide and 
example as well by fasting to declare hu- 
mility as by praise to express joy in the 
sight of God, although it have herein be- 
fallen the Church as sometimes David, so 
that the speech of the one may be truly the 
voice of the other "5, “ My soul fasted, and 
“even that was also turned to my reproof.” 

LXXIII. In this world there can be no 
society durable otherwise than only by 
propagation. Albeit therefore της cetepra- 
single life be a thing more an- tion of Matri- 
gelical and divine, yet sith the mony. T. C. 
replenishing first of earth with Πρ P- 18% 
blessed inhabitants and then of heaven with 
saints everlastingly praising God did de- 
pend upon conjunction of man and woman, 
he which made all things complete and 
perfect saw it could not be good to leave 
eae without a helper unto the fore-alleged 
end. 

[3.1 In things which some further end 
doth cause to be desired choice seeketh ra- 
ther proportion than absolute perfection of 
goodness. So that woman being created 
for man’s sake to be his helper in regard 
to the end before-mentioned, namely the 
having and the bringing up of children, 
whereunto it was not possible they could 
concur unless they were subalternation be- 
tween them, which subalternation is natu- 
rally grounded upon inequality, because 
things equal in every respect are never 
willingly directed one by another: woman 
therefore was even in her first estate fra- 
med by nature not only after in time but 
inferior in excellency also unto man, howbeit 
in so due and sweet proportion as being pre- 
sented before our eyes, might be sooner 
pereetived than defined. And even herein 
doth lie the reason why that kind of love 
which is the perfectest ground of wedlock 
is seldom able to yield any reason of itself. 

[3.] Now that which is born of man must 
be nourished with far more travail, as being 

f ereater price in nature and of slower 
pace to perfection, than the offspring of any 
other creature besides. Man and woman 
being therefore to join themselves for such 
a purpose, they were of necessity to be 
linked with some strait and insoluble knot, 
The bond of wedlock hath been always 
more or less esteemed of as a thing reli- 
gious and sacred. The title which the very 
heathens themselves do thereunto often- 
times give is holy*’. Those rites and or- 
ders which were instituted in the solemni- 
zation of marriage, the Hebrews term by 
the name of conjugal Sanctifications 38. 


96 Psalm Ixix. 10. 

91 'Tovs ἱεροὺς γάμους. Dionys. Antiq. lib. ii. [c. 
25.] 
98 Kidduschin in Rituali Heb. de benediction 


486 


[4.1 Amongst ourselves because sundry 
things appertaining unto the public order 
of matrimony are called in question by 
such as know not from whence those cus- 
toms did first grow, to shew briefly some 
true and sufficient reason of them shall not 
be superfluous, although we do not hereby 
intend to yield so far unto enemies of all 
church orders saving their own, as though 
every thing were unlawful the true cause 
and reason whereof at the first might hard- 
ly perhaps be now rendered. 

Wherefore to begin with the times 
wherein the liberty of marriage is restrain- 
ed**. “There is,” saith Solomon}, “a 
“time for all things, a time to laugh and a 
“time to mourn.” That duties belonging 
unto marriage and offices appertaining to 
penance are things unsuitable and unfit to 
be matched together, the ? Prophets and 
3 Apostles themselves do witness. Upon 
which ground as we might right well think 
it marvellous absurd to see in a church a 
wedding on the day of a public fast, so 
likewise in the selfsame consideration our 


nuptiarum. [* Apud Rabbinos wp synecdochice 
“ dicitur de consecratione sponse ad conjugium, 
** pro * desponsare, despondere, spondere,’ op 
κε ¢ sanctificationes :’ item ‘ desponsationes, sponsa- 
“lia 3 de quibus integer liber extat apud T’almud- 
ἐς 1605 sic vocatus.” Buxt. Lex. Hebr. et Talm. 
col. 1978, 1980. Comp. Wolf. Bibl. Hebr. ii. 747. 
The tract “ Kidduschin” is the seventh title of the 
third series in the Mischna, ed. Surenhus. t. ili. 
359, &c.] 

£9(1 Adm. 16. ed. 1617. “ We speak not of li- 
“ cences granted out of this court to marry in for- 
“ς bidden times, as in Lent, in Advent, in the 
“gange week, when the priest in his surplice, 
“singing gospels and making crosses, rangeth 
“ about in many places, upon the ember days, and 
“to forbidden persons, and in exempt places.” 
(Todd, Johnson’s Dict. “ Gang week. Rogation 
“* week, when processions are made to lustrate the 
“ bounds of parishes. This name is still retained 
“in the north of England.”) In Strype, Ann. ii. 
1. 382, is the following among other articles, “ pro- 
“« pounded and divulged” by Cartwright at Cam- 
bridge, 1570. “ xx. Matrimonium certis quibusdam 
“anni temporibus interdicere, papisticum est.” 
See Bp. Cooper's Admonition, p. 103—107. 
«<The bishops... . prohibit marriage at certain 
“times, most contrary to God’s word : that is,’ 
“ gay they, ‘a papistical practice, to fill the cler- 
“ gy’s purse: yea it is a doctrine of Antichrist 
“ and of the Devil himself, prohibiting marriage 
“ even in laymen.’...... This must needs be thought 
κε a captious and rigorous interpretation, to say that 
“a stay of marriage for certain days and weeks 
‘is an unchristian forbidding of marriage...... For 
“ then jt is a popish disorder also, and Antichris- 
‘* tian corruption, to stay marriage for three weeks, 
“until the banns be asked... But... I think it 
“ not a matter of such necessity, neither is it so 
‘« greatly pressed, as they pretend. I think there 
“is no law remaining, that is so little executed, 
“ as that is.”] 

1 (Eccles. iu. 1.] 2 Joel ii. 16. 

31 Cor. vii. 5. 


Customs in Marriage accounted for. 


LBoox V. 


predecessors thought it not amiss to take 
away the common liberty of marriages 
during the time which was appointed for 
the preparation unto and for exercise of 
general humiliation by fasting and praying, 
weeping for sins 4. 

[5.] As for the delivering up of the 
woman either by her father or by some 
other, we must note that in ancient times§ 
all women which had not husbands nor 
fathers to govern them had their tutors, 
without whose authority there was no act 
which they did warrantable*®. And for 
this cause they were in marriage delivered 
unto their husbands by others. Which 
custom retained hath still this use, that it 
putteth women in mind of a duty whereunto 
the very imbecility of their nature and sex 
doth bind them, namely to be always di- 
rected, guided and ordered by others, al- 
though our positive laws do not tie them 
now as pupils. 

[6.] The custom of laying down money 
seemeth to have been derived from the 
Saxons, whose manner was to buy their 
wives 7, But seeing there is not any great 


4 [Con. Laod. can. 52 ; see above, Ixxii. §.15, 
note 80. Lyndwood ap. Gibs. Codex 518. “ So- 
“ Jennisatio non potest fieri a im. Dominica Ad- 
“ ventts usque ad Octavas Epiphanie exclusive ; 
“ et a Dominica Lxx usque ad primam Dom. post 
‘« Pascha inclusive ; et a prima die Rogationis us- 
“ que ad septimum diem Pentecostes inclusive.” 
Bishop Gibson “I find no prohibitions express- 
“ed or plainly supposed in our Constitutions or 
“ Canons.” Strype, Ann. 1562, has preserved a 
paper which seems to have been intended for con- 
sideration in convocation that year, of which one 
article is, “ That it shall be lawful to marry at any 
“ time of the year without dispensation, except it 
“ be on Christmas day, Easter day, and six days 
“ going before, and upon Pentecost Sunday.” 
Bishop Gibson, ubi sup. says, “ In parliament, 17 
“ Eliz. a bill was depending, entitled, An act de- 
“ claring Marriages lawful at all times: and in 
“ convocation, 1575, the last article presented to 
“ the Queen for confirmation (but by her rejected) 
“ was, that the Bishops shall take order, that it be 
«ὁ published and declared in every church before 
«1 May, that marriage may be solemnized at all 
“ times of the year.” 

5« Mulicres antiquo jure tutela perpetua contine- 
“bat. Recedebant vero a tutoris potestate que 
“in manum conyenissent.” Boet. in Topic. Cic. 
[lib. ii. p. 781. ed. Basil. 1570.] 

6« Nullam ne privatam quidem rem feminas 
sine auctore agere majores nostri voluerunt” Livy. 
lib. [xxxiv. c.2.] The reason yielded by Tully 
this, ““ propter infirmatatem consilii.” Cic. pro 
Mur. ἴο. 12.] 

7Vide Leg. Saxon. tit. 6. et 17, ap. Herold 
Germ. Antig. p. 124. tit. vi. 3.4. “Qui viduam 
“ ducere velit, offerat tutori pretium emptionis ejus, 
“ consentientibus ad hoc propinquis ejus. Si tu- 
“tor abnuerit, convertat se ad proximos ejus et 
“ eorum consensu accipiat illam, paratam habens 
“ pecuniam, ut tutori ejus, si forte aliquid dicere 
“velit, dare possit, hoc est solid. ccc.” and tit. 


Sowa st 
a (ὁ = ὅπ SS 


om τ'ἃ’' 


tole 


Ch. Ixxiii. 7.1 


cause wherefore the memory of that custom 
should remain, it skilleth not much although 
we suffer it to lie dead, even as we see it in 
a manner already worn out. 

The ring hath been always used as an 
especial pledge of faith and fidelity. Noth- 
ing more fit to serve as a token of our pur- 
posed endless continuance in that which we 
never ought to revoke. This is the cause 
wherefore the heathens themselves did in 
such cases use the ring, whereunto Tertul- 
lian alluding saith, that in ancient times 
“No woman was permitted to wear gold 
“saving only upon one finger, which her 
“husband had fastened unto himself with 
“that ring which was usually given for as- 
“ surance of future marriage 8,7) The cause 
why the Christians use it, as some of the 
fathers think, is °either to testify mutual 
love or rather to serve for a pledge of con- 
junction in heart and mind agreed upon 

etween them. But what rite and custom 
is there so harmless wherein the wit of man 
bending itself to derision may not easily 
find out somewhat to scorn and jest at? 
He that should have beheld the Jews 10 
when they stood with a four cornered gar- 
ment spread over the head of espoused 
couples while their espousals were in mak- 
ing, he that should have beheld their pray- 
ing over a cup and their delivering the 
same at the marriage feast with set forms 
of benediction 11 as the order amongst them 


xvii. “ Lito Regis liceat uxorem emere ubicun- 
* que voluerit. Sed non liceat ullam feminam 
« vendere.” p. 126. Basil. 1557. (‘ Litus, ad- 
“ scriptitius, servus glebe.’ Ducange.) First 
Prayer Book of King Edw. VI. Rubric in Off. of 
Matrim. fol. cxlviii. ‘* The man shall give unto 
“ the woman a ring, and other tokens of spousage, 
« as gold and silver, laying the same upon the 
“ book :” ap. Wheatly, c. x. δ. v. 4. whom see on 
this subject. “Venale illud [matrimonium] fa- 
“ cere aliquando intolerabilius etiam est.” Cart- 
“ wright, ap. Strype, ubi sup.] 

8 Aurum nulla norat preter unico digito quem 
'sponsus oppignerasset pronubo annulo.” Tertull. 
Apol. cap. 6. 

9Isidor. de Eccles. Offic. 1. ii. ο. 19. [* Illud 
‘ vero quod imprimis annulus a sponso sponse da- 
“ tur, fit hoc nimirum vel propter mutue fidei sig- 
“num, vel propter id magis, ut eodem pignore 
© eorum corda jungantur.”] 

10 Elias Thesb. in dict. Hhupha. [* We call 
«the garment which they spread over the head of 
« the bridegroom and the bride, with four staves, 
“ at the time of espousals, 75m; from the Scrip- 
“ ture expression,” ({saiah iv.) Upon all the glo- 
“ry there (is) npn a defence” or (“ canopy of 
“hight :”) and (Psalm xix.) “ As ἃ bridegroom 
“ cometh out of his n5n chamber :” (or “ from under 
“ his bridal canopy.”) Ed. Fagii, 1531. p. 119.) 

1 Τὴ Ritual. de benedict. nuptiarum. (Comp. 
Selden, Uxor Hebr. lib. ii. c. 7. ““ Solitus benedi- 
«ὁ cendi hic ritus ex majorum instituto fieri, adhib- 
ito vini, si adsit, alteriusve potus qui in usu po- 
* culo, cui etiam sua pro more preit benedictio . . . 
* Solennis poculi vini pleni benedictio est, Bene- 


The Ring: Jewish Ceremonial in Marriage. 


487 


was, might being lewdly affected take 
thereat as just occasion of scornful cavil as 
at the use of the ring in wedlock among 
Christians 15, Ἦ 

[7.] But of all things the most hardly 
taken is the uttering those words, “ With 
“my body I thee worship!” in which 


« dictus sis Dominus Deus noster Rex mundi qui 
“ creasti fructum vitis. Benedictione peracta, gus- 
“ tatum a benedicente poculum sponsis traditur, 
aut a sponso sponse, ubi is tam benedicit quam 
“‘ pregustat. Mahanil, fol. 83. et Machazor Ger- 
“ man. fol. 336. partis Imse,”] 

12(Adm. ap. Whitg. Def. 723. ‘ As for matri- 
“ mony, that also hath corruptions too many. It 
‘‘ was wont to be counted a sacrament, and there- 
“ fore they use yet a sacramental sign to which 
“ they attribute the virtue of wedlock, I mean the 
* wedding pl which they foully abuse and dally 
“ withal, in taking it up and laying it down In 
‘ putting it on they abuse the name of the Tnni- 
“ty.” Whitg. Answ. ibid. “ I know it is not 
“ material whether the ring be used or no, for it is 
“ not of the substance of matrimony ; neither yet 
“a sacramental sign, no more than the sitting at 
“communion is: but only a ceremony of the 
‘‘ which M. Bucer.... saith on this sort;... 
«« «This ceremony is very profitable if the people 
“be made to understand what is thereby signi- 
“ fied: as that the rmg and other things first laid 
“upon the book and afterward by the minister 
‘“‘ given to the bridegroom to be delivered to the 
“ bride, do signify that we ought to offer all that 
‘** we have to God before we use them, and to ac- 
“ knowledge that we receive them at his hand to 
“ be used to his glory. The putting of the ring 
“ upon the fourth finger of the woman’s left hand, 
“ to the which, as it is said, there cometh a sinew 
“ or string from the heart, doth signify that the 
* heart of the wife ought to be united to her hus- 
“ band ; and the roundness of the ring doth signi- 
“ fy, that the wife ought to be joined to her hus- 
“ band with a perpetual band of love, as the ring 
* itself is without end.’ ” T. C. 159. (al. 199.) “If 
“it be M. Bucer’s judgment which is here alleged 
“ for the ring, I see that sometimes Homer sleep- 
“eth. For first of all I have shewed that it is not 
“ lawful to institute new signs or sacraments, and 
“then it is dangerous to do it, especially in this 
“ which confirmeth the false and popish opinion 
“ οὗ asacrament. And thirdly, to make such fond 
“ allegories of the laying down of the money, of 
* the roundness of the ring, and of the mystery of 
“the fourth finger, is (let me speak it with his 
* good leave) very ridiculous and far unlike him- 
“ self. And fourthly, that he will have the minis- 
“ ter to preach upon these toys, surely it sayour- 
“eth not of the learning and sharpness of the 
* judgment of M. Bucer.”] 

13(Adm. ap. Whitg. Def. 723. “ They make 
“the new-married man according to the popish 
“ form to make an idol of his wife, saying, ‘ With 
this ring I thee wed, with my body I thee wor- 
“ ship’” &c. Whitg. Answer, ibid. “ Yet S. 
« Peter, 1 ep. 6. li. speaking to the husband saith, 
“© «Ye husbands, dwell with them as men of know- 
“ ledge giving honor unto the woman,’” &c. T. 
C. i. 160. al. 199. “ M. Doctor ... must understand 
that itis one thing with us to worship and an- 
‘other thing to honour.” Whitg. Def ubi sup 


488 The Holy Eucharist, a fitting Seal of Marriage. [Boox V. 


words when once they are understood there! thereby given her both in him and even in 
will appear as little cause as in the rest for j all things which were his. This doth some- 
any wise man to be offended. First there-! what the more plainly appear by adding 
fore inasmuch as unlawful copulation doth | also that other clause, “ With all my world- 
pollute and dishonour'* both parties, this| “ly goods I thee endow.” ‘The former 
protestation that we do worship and honour | branch having granted the principal, the 
another with our bodies may import a de-} latter granteth that which is annexed there- 
nial of all such lets and impediments to our ! unto, 
knowledge as might cause any stain, blem-! [8.7 To end the public solemnity of mar- 
ish, or disgrace that way, which kind of | riage with receiving the blessed Sacrament 
construction being probable would easily | is a custom so religious and so holy, that if 
approve that speech to a peaceable and} the church of England be blameable!® in 
quiet mind. Secondly in that the Apostle!5 | this respect it is not for suffering it to be 
doth so expressly affirm that parties mar-]| so much but rather for not providing that 
ried have not any longer entire power over | it may be more put in ure. The laws of 
themselves, but each hath interest in other’s | Romulus concerning marriage ** are there- 
person, it cannot be thought an absurd con-| fore extolled above the rest amongst the 
struction to say that worshipping with the | heathens which were before, in that they 
body is the imparting of that interest in the | established the use of vertain special so- 
body unto another which none before had | lemnities, whereby the minds of men were 
save only ourselves. But if this was the| drawn to make the greater conscience of 
natural meaning the words should perhaps! wedlock, and to esteem the bond thereof a 
be as requisite to be used on the one side | thing which couid not be without impiety 
as on the other, and therefore a third sense | dissolved. If there be any thing in Chris- 
there is which I rather rely upon. | Ap-| ——__ = 
19[Adm. ap. Whitg. Def. 723. ‘ Because in 


parent it is that the ancient difference be-| ᾿ς Ε 
tween a lawful wife and a*concubine was | “ Popery no holy action may be done without a 
« mass, they enjoin the new married persons to 


only 15 in the different purpose of man be-| 7". ; ee 
taking himself to the one or the other. If | . rene νὴ ἘΠ Ὑπὸ ae eee he ΒΕΡΗΣ 
his pue a ξεν ony a Nemenips there | « Truly I marvel what you mean, so wickedly to 
grew to the woman by this mean no Wor- | « revile so godly and so holy a law. Well, I will on- 
ship at all but the contrary. In professing | « ly set down M. Bucer's judgment of this thing 
that his intent was to add by his person | « also...‘ Est illud ad modum pie ordinatum, ut 
honour and worship unto hers, he took her | “ novi conjuges una quoque de mensa Domini 
plainly and clearly to wife. This is it| “ communicent, nam non nisi in Christo Domino 
which the Civil Law doth mean when it} “ debent Christiani inter se matrimonio jungi.’” 
maketh a wife to differ from a concubine in| T- C. i. 160. al. 199.“ As for the receiving of the 
dignity !7; a wife to be taken where 18 con- 5 pi cease vee they hes Re ao is not 
jugal honour and affection doth go before. | “ t° be suttered, unless there be a general receiv 
Phe ‘ship that srew unto her being |. 38 I have before at large declared ; and as for, 
The swouship = bts Rv =| « the reason that is fathered of M. Bucer, (which 
taken with declaration of this interit was | « is, that those that be Christians may not be join- 
that her as ee venue re this aaa le-| « ed in marriage but in Christ,) it is very slender 
gitimate and free; hersell was made 8 « and cold: as if the Sacrament of the Supper were 
mother over his family ; ΤΣ of all ne re-| “ instituted to declare any such thing ; or they 
ceived such advancement of state as things} “could not declare their joining together in 
annexed unto his person might augment | “ Christ_by no means but by receiving the Sup- 
her with, yea a right of participation was | “ per of the Lord.” 
eS SE | Compare the following passage ΠΟΙ Ν 
“ This word, worship, when it is spoken of one} Kettlewell, compiled from Hickes and Nelson’s 
«‘ man towards another, can have no other signifi- | papers. ‘ He was married at Whitchurch, Oxon, 
« cation than reverence and duty, whichis required | «« Oct. 4, 1685, on a Lord’s day, and there was ἃ 
“ by the law of God, of nature, of civility.” Comp. | « sacrament on purpose to communicate the new- 
S. Luke xiv. 10. “Thou shalt have worship in| « married couple ; whereby they solemnly plight- 
« the presence of them that sit at meat with thee.”’] | « ed their troth to their Lord and Saviour, as well 
14 Rom. i. 24. 15.1 Cor. vil. 4. “ as to one another ; a practice though so much 
16 Τ,, penult. D. de concub. [Digest. lib. xxv. tit. | « neglected, yet piously recommended by the 
7.1.4. “ Concubinam ex sola animi destinatione | « Church, whom all ought in this to hear: but 


© ~stimari oportet.”] “ sure both by their advices to others, and by 
17 L. item legato. sect. penult. D. de legat. 3. | “ their own examples, none should be so fit to re- 

[“ Parvi refert, uxori an concubine quis eget .. .| « trieve a custom so recommended, as our spirit- 

ἐξ sane enim, nisi dignitate, nihil interest.” Dig. | « ual guides, according to this pattern here set 

“ lib. xxxii. 1. 49. 4.] “them.” Prefixed to Kettlewell’s Works, i. 42. 
18 [,, donationes. D. de donationibus. [* An] ed. 1719.] ᾿ 

“ maritalis honor et affectio pridem precessenit, per- 20 Odros ὃ νόμος τάς τε γυναῖκας ἠνάγκασε τὰς γα- 


* sonis comparatis, vite conjunctione considerata,  μετὰς οἷα μηδεμίαν ἐχοῦσας ἑτέραν ἁἀποστρυφὴν πρὸς ἕνα 
ΚΗ i = 4 . . » ς 

“ perpendendum esse respondi: neque enim tabu- τὸν τοῦ γεγαμηκότος ζὴν τρύπον, καὶ τοὺς ἄνδρας ὡς 

“Jas facere matrimonium.” Digest. lib, xxxix. ἀναγκαίου τε καὶ ἀναφαιρέτου χρήματος τῆς γυναικὸς 


sit. 6.1.31.} κρατεῖν. Dionys. Hal. Antig. lib. ii, [ο. 25.] 


Ch. Ixxiv. 1. 2.] Churching of Women: Objection to it generally. 


tian -religion strong and effectual to like 
purpose it is the Sacrament of the holy Eu- 
charist, in regard of the force whereof 
Tertullian breaketh out into these words 
concerning matrimony therewith sealed; 
“21 Unde sufficiam ad enarrandam felicita- 
“tem ejus matrimonii quod Ecclesia con- 
“ciliat et confirmat oblatio? ”—‘I know not 
‘which way I should be able to shew the 
‘happiness of that wedlock the knot where- 
‘of the Church doth fasten and the Sacra- 
‘ment of the Church confirm’ ‘Touching 
marriage therefore let thus much be sufii- 
cient. 

LXXIV. The fruit of marriage is birth, 
and the companion of birth travail, the 
grief whereof being so ex- 
treme, and the danger always 
so great, dare we open our 
mouths against the things that are holy 
and presume to censure it as a fault in the 
Church of Christ, that women after their 
deliverance do publicly shew their thankful 
minds unto God? But behold what reason 
there is against it! Forsooth 2%, “if there 
“should be solemn and express giving of 
“thanks in the Church for every benefit 
“either equal or greater than this which 
“any singular person in the Church doth 
“receive, we should not only have no 
preaching of the word nor ministering of 
“the sacraments, but we should not have 
“so much leisure as to do any corporal or 
“bodily work, but should be like those 
“ Massilian heretics 38 which do nothing else 
“but pray.” Surely better a great deal 
to be like unto those heretics which do noth- 
ing else but pray, than those which do noth- 
ing else but quarrel. Their heads it might 
haply trouble somewhat more than as yet 
they are aware of to find out so many ben- 
efits greater than this or equivalent there- 
unto, for which if so be our laws did re- 
quire solemn and express thanksgiving in 
the church the same were like to prove a 
thing so greatly cumbersome as is pretend- 
ed. But if there be such store of mercies 
even inestimable poured every day upon 
thousands (as indeed the earth is full of 
the blessings of the Lord which are day by 
day renewed without number and above 
ineasure) shall it not be lawful to cause 
solemn thanks to be given unto God for 
any benefit, than which greater or where- 
unto equal are received, no law binding 


21 Tertul. lib. ii. ad Uxor. fe. 9.] 

2 T. C. lib. i. p. 150. [119. 

23[S. Aug. de Heres. 57. t. viii. 19. “ Postre- 
“mam ponit Epiphanius Massalianorum heresin 
«... Grece autem dicuntur ei (rat, ab orando sic 
“ appellati. ... Nam cum Dommus dixerit, Opor- 
“ tet semper orare &c. . . . quod sanissime sic ac- 
“ cipitur, ut nullo die intermittantur certa tempo- 
“ra orandi; isti ita nimis hoc faciunt, ut hinc 
“ judicarentur inter hzreticos nominandi.” Epiph. 


. Ixxx. §. 3. 4. Theod. Heret. Fab. iy. 11.] 


Churching of 
Women. 


489 


|men in regard thereof to perform the like 
duty ? Suppose that some bond there be 
which tieth us at certain times to mention 
publicly the names of sundry cur benefie- 
tors*5. Some of them it may be are such 
that a day would scarcely serve to reckon 
up together with them the catalogue of so 
many men besides as we are either more 
or equally beholden unto. Because no law 
requireth this impossible labour at our 
hands, shall we therefore condemn that 
law whereby the other being possible and 
also dutiful is enjoined us? So much we 
owe to the Lord of Heaven that we can 
never sufficiently praise him nor give him 
thanks for half those benefits for which this 
sacrifice were most due. Howbeit God 
forbid we should cease performing this du- 
ty when public order doth draw us unto it, 
when it may be so easily done, when it hath 
been so long executed by devout and vir- 
tuous people; God forbid that being so 
many ways provoked in this case unto so 
good a duty, we should omit it, only be- 
cause there are other cases of like nature 
wherein we cannot so conveniently or at 
leastwise do not perform the same most vir- 


! 
tuous office of piety. 
[3.1 Wherein we trust that as the action 


itself pleaseth God so the order and man- 
ner thereof is not such as may justly offend 
any. It is but an overflowing of gall which 
causeth the woman’s absence from the 
church during the time of her lying-in to be 
traduced **, and interpreted as though she 


25 [This passage clearly alludes to the academi- 
cal custom of mentioning the names of founders and 
benefactors, in bidding prayer before sermons.] 

26 f Adm. ap.. Whitg. Def. 535. “ Jewish purify- 
“* ings” are reckoned among the things contained 
in the Prayer Book contrary to God’s word. And 
Ρ. 537. “ Churching of women after child birth 
ἐξ smelleth of Jewish purification : their other rites 
“and customs in their lying-in and coming to 
ἐξ church is foolish and superstitious as it is used.” 
T.C. lib. i. 118. al. 150. “ The Churching of 
“women: in which title yet kept there seemeth to 
“ be hid a great part of the Jewish purification : 
“ for like as in the old law she that had brought 
“forth a child was holden unclean, until such 
“ time as she came to the temple to shew herself 
** ......80 this term of churching can seem to im- 
** port nothing else than a banishment, and as it 
“ were a certain excommunication from the church 
κε during the space that is between the time of her 
** delivery and of her coming unto the church. For 
“what doth else this churching imply but a res- 
“toring her unto the Church, which cannot be 
“ without some bar or shutting forth presupposed ?” 
Whitg. Def. 534. “Now, sir, you see that the 
* proper title is this; The Thanksgiving of Wo- 
“ men after childbirth. The other is the common 
“name customably used of the common people, 
“ who will not be taught to speak by you or any 
“man, but keep their accustomed names and 
“terms: therefore they call the Lord’s Day Sun- 
“ day, and the next unto it Monday, profane and 


490 


were so long judged wnholy, and were 
thereby shut out or sequestered from the 
house of God according to the ancient Le- 
vitical Law. Whereas the very canon law 
itself doth not so hold, but directly profes- 
seth the contrary 27; she is not barred from 
thence in such sort as they interpret it, nor 
in respect of any unholiness forbidden en- 
trance into the church, although her ab- 
staining from public assemblies, and her 
abode in separation for the time be most 
convenient 38, 


* ethnical names, and yet nothing derogating from 
“the days and times...... The absence of the 
“ woman after her delivery is neither banishment 
ἐς nor excommunication, but a withdrawing of the 
“ party from the church by reason of that infirmi- 
“ ty and danger that God hath laid upon woman- 
« kind in punishment of the first sin, which dan- 
« ger she knoweth not whether she shall escape or 
“no: and therefore after she hath not only escap- 
“ ed it but also brought a child into the world, to 
“ the increase of God’s people, and after such time 
“ as the comeliness of nature may bear, she com- 
‘* eth first into the church to give thanks for the 
“ same, and for the deliverance by Christ from 
‘“‘ that sin, whereof that infirmity is a perpetual 
“testimony. And this being done not Jewishly 
“ but Christianly, not of custom but of duty, not 
“to make the act of lawful matrimony unclean 
“but to give thanks to God for deliverance from 
“so manifold perils; what Christian heart can 
“ for the name’s sake thus disallow of it asyou do.”] 

27 Dict. v. cap. Hee que. [in Corp. Jur. Canon. 
Ρ. 31 “In lege preeipiebatur ut mulier si mas- 
** culum pareret, 40, si feeminam, 80 diebus a tem- 
“ pli cessaret ingressu. Nune autem statim post 
‘partum ecclesiam ingredi non_prohibetur” 
[The rubric in the Use of Sarum on the Purifica- 
tion of Women runs thus: Nota quod mulieres 
** post prolem emissam quandocunque ecclesiam 
“ intrare voluerunt gratias acture purificari pos- 
“ sunt, et nulla proinde peccati mole gravantur, 
nec ecclesiarum aditus est eis denegandus; ne 
pena illis verti videatur in culpam. Si tum ex 
veneratione voluerint aliquamdiu abstinere, de- 
“ yotionem eam non credimus improbandam.” 
The service at that time was read at the church 
door, and after it the priest took her hand and led 
her into the church, saying, “ Enter into the tem- 
“ ple of God, that thou mayest receive eternal life, 
“ and endure through all ages. Amen.”] 

38 Leo Const. xvil. [Corp. Jur. Civ. p. 244.] 
* Quod profecto non tam propter muliebrem im- 
«ὁ munditiem quam ob alias causas in intima legis 
“ ratione reconditas et veteri prohibitum esse lege 
“et gratie tempus traditionis loco suscepisse 
“ puto. Enxistimo siquidem sacram legem id pre- 
‘ seripsisse quo protervam eorum qui intemperan- 
“ter viverent concupiscentiam castigaret, que- 
‘ madmodum et alia multar per alia precepta or- 
«ς dinantur et prescribuntur quo indomitus quo- 
“ rundam in mulieres stimulus retundatur. Qvin 
“ et hee providentie que legem constituit volun- 
“tas est, ut partus a depravatione liberi sint. 
“ Quia enim quicquid natura supervacaneum est 
‘ idem corruptivum est et inutile, quod hie san- 
“ guis superfluus sit, que illi obnoxie essent, in 
“ὁ immunditie ad id temporis vivere illa [illas] lex 


[1 
ity 
[ 


“< jubet. quo ipso etiam nominis sono Jasciyi [lasci- 
| 


Attire in Churching: Use of the Word Oblations. 


[Book V. 


[3.1 To scoff at the manner of attire 39 
than which there could be nothing devised 
for such a time more grave and decent, to 
make it a token of some folly committed for 
which they are loth to shew their faces, ar- 
gueth that great divines are sometimes 
more merry than wise. As for the women 
themselves, God accepting the service which 
they faithfully offer unto him, it is no great 
disgrace though they suffer pleasant witted 
men a little to intermingle with zeal scorn. 

[4.] The name of Oblations 39. applied 
not only here to those small and petit pay- 
ments which yet are a part of the minister’s 
right, but also generally given unto all such 
allowances as serve for their needful main- 
tenance, is both ancient and convenient. 
For as the life of the clergy is spent in the 
service of God, so it is sustained with his 
revenue. Nothing therefore more proper 
than to give the name of Oblations to such 
payments in token that we offer unto him 
whatsoever his ministers receive. 

LXXV. But to leave this, there is a duty 
which the Church doth owe to the faithful 
departed, wherein forasmuch Ἐν 
as the church of England is Pi tppriteso 
said 31 to do those things which 


“ va] concupiscentia ad temperantiam redigatur, 
“ ne ex inutili et corrupta materia ipsum animans 
“ eoagmentetur.” 

29[Adm. ap. Whitg. Def. 537. “ She must 
“ come.... covered with a vail, as ashamed of 
“ some folly.” Bishop Gibson (Codex, 1, 373, 
tit. xviii. ch. 12.) has the following note on the 
words “ decently apparelled” in the rubric on this 
subject. “Τὴ the reign of King James I. an order 
“was made by the chancellor of Norwich, that 
every woman who came to be churched should 
come covered with a white vail: a woman refus- 
ing to conform was excommunicated for con- 
tempt, and prayed a prohibition ; alleging, that 
such order was not warranted by any custom 
or canon of the Church of England. 'The judges 
desired the opinion of the Archbishop of Can- 


thereupon ; and they certifying that it was the 
ancient usage of the Church of England, for 
women who came to be churched to come 
veiled, a prohibition was denied.”] 

30 ('T. C. 1. 118. al. 150. “ To pass by that, that 
it will have them come as nigh the communion 
table as may be, as they came before to the 
τ high altar ;” (the rubric till the last review di- 
rected that it should be “ nigh unto the place 
“‘ where the table standeth ;”) “that of all other 
(615 most Jewish, and approacheth nearest to the 
“ Jewish purification, that she is commanded to 
“ offer accustomed offerings, wherein besides that 
“ the very word carried with it a strong scent and 
“ suspicion of a sacrifice... it cannot be with- 
“ out danger that the book maketh the custom of 
“ the popish church, which was so corrupt to be 
“ the rule and measure of this offering.” 

3 Τ᾿, C. lib. iii. p. 236. [In the table of contents 
this head is thus referred to: “ Of the inconven- 
“tence, not of the unlawfulness, of the ceremo- 
* nies in burial.”] 


“ee 


terbury, who convened divers bishops to consult 


a 
t 


ΒΞ es 


το de τὸ 
2 


Ἐ 


: 


Ἐς Ἐπ =k a = 


Ch. Ιχχν. 2, 3.] 


are though “ not unlawful” yet “ inconve- | 
nient,” because it appointeth a prescript 
form of service at burials, suflereth mourn- 
ing apparel to be worn, and permitteth fu- 
neral sermons 35. a word or two concerning 
this point will be necessary, although it be 
needless to dwell long upon it. 

[2.] The end of funeral duties is first’to 
shew that love towards the party deceased 
which nature requireth ; then to do him that 
honour which is fit both generally for man 
and particularly for the quality of his per- 
son; last ofall to testify the care which the 
Church hath to comfort the living, and the 
hope which we all have concerning the re- 
surrection of the dead. 

For signification of love towards them 
that are departed mourning is not denied to 
be a thing convenient. As in truth the 
Scripture every where doth approve lamen- 
* tation made unto this end. The Jews by 
our Saviour’s tears therefore gathered in 
this case that his love towards Lazarus was 
great**, And that as mourning at such 
times is fit, so likewise that there may be a 
kind of attire suitable to a sorrowful affec- 
tion and convenient for mourners to wear 
how plainly doth David’s #4 example shew, 
who.being in heaviness went up to the 
mount with his head covered and all the 

eople that were with him in like sort? 

Vhite garments being fit to use at mar- 
riage feasts and such other times of joy, 
whereunto Solomon alluding when he re- 
quireth continual cheerfulness of mind 
speaketh in this sort %, “Let thy garments 
“ be always white ;” what doth hinder the 
contrary from being now as convenient in 
grief as this heretofore in gladness hath 
been? “Ifthere be no sorrow” they say 
“ it is hypocritical to pretend it, and if there 
“ be to provoke it” by wearing such attire 
“ is dangerous **.” Nay if there be, toshew 


32 (Adm. ap. Whitg. Def. 727. “ They appoint 
“ a preseript kind of service to bury the dead: and 
that which is the duty of every Christian they 
* tie alone to the minister, whereby prayer for the 
“dead is maintained, and partly gathered out 
κε Οὗ some of the prayers, where we pray that 
“ we with this our brother, and all other departed 
* in the true faith of thy holy name, may have our 
“ perfect consummation and bliss, both in body 
“and soul. We say nothing of the threefold peal, 
“ because that it is rather licensed by injunction,” 
(see Injunctions, 1564; in Sparrow's Collection, 
125.) “ than commanded in the book, nor of their 
“ strange mourning by changing their garments, 
“ which if it be not hypocritical, yet it is supersti- 
* tious and heathenish, because it is used only of 
* custom ; nor of burial sermons, which are put 
“ in the place of trentals, whereout spring many 
“abuses, and therefore in the best reformed 
“ churches are removed.”’] 

38 John xi. 35, 36. 

34 2 Sam. xv. 30. 

85 Eccles. ix. 8. 


% [T.C.i. 201. al. 161. “For the mourning 


Burial of the Dead ; Objections to our Ritual. 


491 


it is natural, and if there be not, yet the 
signs are meet to shew what should be, es- 
pecially sith it doth not come oftentimes to 
pass that men are fain to have their mourn- 
ing gowns pulled off their backs for fear of 
killing themselves with sorrow that way 
nourished 37, 

[3.1 The honour generally due unto all 
men maketh a decent interring of them to 
be convenient even for very humanity’s 
sake. And therefore so much as is men- 
tioned in the burial of the widow’s son 35, 
the carrying of him forth upon a bier and 
the accompanying of him to the earth, hath 
been used even amongst infidels, all men 
accounting it a very extreme destitution 39 
not to have at the least this honour done 
them. Some man’s estate may require a 
great deal more according as the fashion 
of the country where he dieth doth afford. 
And unto this appertained the ancient use 
of the Jews to embalm the corpse with sweet 
odours *°, and to adorn the sepulchres of 
certain 4), 


apparel, the Admonition saith not simply it is 
* evil, because it is done of custom, but proveth 
“ that it is hypocritical oftentimes, for that it pro- 
ἐς ceedeth not from any sadriess of mind, which it 
“Ε doth pretend, but worn only of custom, there be- 
‘ing under a mourning gown oftentimes a merry 
“heart. And considering that where there is sor- 
“ row indeed for the dead, there it is very hard 
«Ὁ for a man to keep a measure that he do not la- 
“ment too much ; we ought not to use these 
“means whereby we might be further provoked to 
“ sorrow, and so a great way beyond the measure 
‘which the Apostle appointeth in mourning: (1 
“Thess. iv.) any more than it was lawful for the 
« Jews in the Gospel (S. Matt. ix. 23, 24.) to pro- 
“« yoke weeping and sorrow for their dead by some 
« doleful noise, or sound of instrument, or than it 
“was lawful for Mary Lazarus’ sister to go to her 
“ brother’s grave, thereby to set the print of her 
“* sorrow deeper in her mind. Seeing therefore if 
“ there be no sorrow it is hypocritical to pretend i* 
“and if there be, it is very dangerousto provoke it, 
“or to carry the notes of remembrance of it, it 
“ appeareth that this use of mourning apparel 
“ were much better laid away than kept.” See 
Whitg. Def. 731. Τ᾿. C. iii. 238.] 

3i['T. C. quotes S. Cyprian de Mortal. c. xiv. for 
the contrary sentiment. ‘ Nobis quoque ipsis min- 
“ jmis et extremis quoties revelatum est quam fre- 
“ὁ guenter atque manifeste de Dei dignatione pre- 
“ceptum est, ut contestarer assidue et publice 
“ predicarem fratres nostros non esse lugendos 
“ accersitione Dominica de seculo liberatos . . . nee 
* accipiendas esse hic atras vestes, quando illi ibi 
“indumenta alba jam sumpserint : occasionem 
“dandam non esse gentilibus ut nos merito ac 
κε jure reprehendant, quod quos vivere apud Deum 
“ dicimus, ut extinctos et perditos lugeamus.” 
Would it not seem that he speaks rather with an 
eye to that trying time in particular, than as cen- 
suring universally the custom of wearing mourn- 
ing? Butsee Bingham, Antiq. xxiii. 3. 21.] 

38 Luke vii. 12. 40 John xix. 40. 

39 Psalm Ixxix. 3. 41 Matt. xxiii. 27. 


492 


In regard of the quality of men it hath 
been judged fit to commend them untv the 
world at- their death amongst the heathen 
in funeral orations, amongst the Jews in 
sacred poems ἢ: and why not in funeral 
sermons also amongst Christians 42? Us 
it sufficeth that the known benefit hereof 
doth countervail millions of such inconve- 
niences as are therein surmised 44, although 
they were not surmised only but found 
therein. The life and the death of saints 
is precious in God’s sight. Let it not seem 
odious in our eyes if both the one and the 
other be spoken of then especially when 
the present occasion doth make men’s minds 
the more capable of such speech. The 
care no doubt of the living both to live and 
to die well must needs be somewhat in- 
creased, when they know that their depar- 
ture shall not be folded up in silence but 
the ears of many be made acquainted with 
it. Moreover when they hear how merci- 
fully God hath dealt with their brethren in 
their last need, besides the praise which 
they give to God and the joy which they 
have or should have by reason of their fel- 
lowship and communion with saints, is not 
their hope also much confirmed against the 
day of their own-dissolution? Again the 
sound of these things doth not so pass the 
ears of them that are most loose and disso- 
lute in life but it causeth them one time or 
other to wish, “O that I might die the 
“death of the righteous and that my end 
“might be like his!’ Thus much peculiar 
good there doth grow at those times by 
speech concerning the dead, besides the 
benefit of public instruction common unto 
funeral with other sermons. 

For the comfort * of them whose minds 


422 Sam. i. 19. 

43 [Funeral orations, at least for illustrious per- 
_ sons, were usual in the fourth century, and so were 
set forms of funeral psalmody and prayer. Bing- 
ham (xxiii. 3. 8, 11—13.) gives instances from the 
Apostolical Constitutions, vi. 30; and from Dio- 
nysius de Eccles. Hierarch. c. vii.] 

44 [ Namely, first, that the funeral sermon “ nour- 
‘ jsheth an opinion that the dead are the better for 
“it, which doth appear in that there are none 
“ more desirous of funeral sermons than the pa- 
“pists.” Secondly, ‘ forasmuch as the minister 
“js driven oftentimes by this means to preach 
“ upon a sudden, the word of God thereby is neg- 
κε ligently handled.” ‘Thirdly, “ considering that 
“ these funeral sermons are at the request of rich 
** men. and those which are in authority, and are 
“ very seldom at the burial of the poor, there is 
“Ε brought into the church contrary to the word of 
“ God, an acceptation of persons, which ought not 
“to be.” ] 

45 [This seems to refer to a complaint of 'T. C. 
(i. 162) that “ this device of man’s brain... dri- 
“ veth quite away a necessary duty of the minis- 
“ter, which is to comfort with the word of God 


Honouring the Dead, a Part of Natural Religion. 


“ the parties which be grieved at the death of 
“ their friends.” See Def. 735 ; T. C. iii. 240.] 


[Boox V. 


are through natural affection pensive in 
such cases no man can justly mislike the 
custom which the Jews had to end their 
burials with funeral banquets 45, in refer- 
ence whereunto the prophet Jeremy spake 
concerning the people whom God had ap- 
pointed unto a grievous manner of destruc- 
tion, saying 47 that men should not “give 
“them the cup of consolation to drink for 
“their father or for their mother,” because 
it should not be now with them as in peace- 
able times with others, who bringing their 
ancestors unto the grave with weeping eyes 
have notwithstanding means wherewith to 
be recomforted. “Give wine,” saith Solo- 
mon, “unto them that have grief of 
“heart 4.” Surely he that ministereth 
unto them comfortable speech 45 doth much 
more than give them wine. 

[4.1 But the greatest thing of all other 
about this duty of Christian burial is an 
outward testification of the hope which we 
have touching the resurrection of the dead. 
For which purpose let any man of reason- 
able judgment examine, whether it be 
more convenient for a company of men as 
it were in a dumb show® to bring a corse 
to the place of burial, there to leave it cov- 
ered with earth, and so end, or else to-have 
the exequies devoutly performed with sol- 
emn recital of such lectures, psalms, and 
prayers, as are purposely framed for the 
stirring up of men’s minds unto a careful 
consideration of their estate both here and 
hereafter. 

Whereas therefore it is objected that 
neither the people of God under the Law, 
nor the Church in the Apostles’ times did 
use any form of service in burial of their 
dead, and therefore that this order is taken 
up without any good example or precedent 
followed therein5!; first while the world 


46 [See Buxtorf, Synag. Judaic. c. 35. p. 504: 
from which it appears that the materials of the fu- 
neral banquet must all be presents from friends : 
it being unlawful during so many days for the 
mourner to taste any thing of his own.] 

47 Jer. xvi. 7. 

48 Prov. xxxi. 6. 

49 | Chron. xix. 23 Job. ii. 11. 

59 [Form of Common Prayer used by the Eng- 
lish at Geneva (in Phoenix i. 257). “ ‘The corpse 
“is reverently brought to the grave, accompanied 
“by the congregation, without any further cere- 
“monies ; which being buried, the minister, if he 
“ be present and required, goeth to the church, if 
“ it be not far off, and maketh some comfortable 
“exhortation to the people touching death and 
“ resurrection.” | 

51 [T.C. 1. 200.al. 161. “ Another general fault 
“ that these ceremonies are taken up without any 
“example either of the churches under the Law, 
“or of the purest churches under the Gospel. . .. 
“ For when the Scripture deseribeth the ceremo- 
“ nies or rites of burial amongst the people of God 
“so diligently, that it maketh mention of the 
“ smallest things, there is no doubt but the Holy 


o 
¥ 


SS eS SS = 


see Ss το Se 
7 & ec 
= Sd 


rt + 


aS 


a Sf Se Ἐν 
κ τ op. & τὰ. Ὁ 


Ch. Ixxvi. 1.] 


doth stand they shall never be able to prove | 
that all things which either the one or the | 
other did use at burial are set down in holy 
Scripture, which doth not any where of 
purpose deliver the whole manner and form 
thereof, but toucheth only sometime one 
thing and sometime another which was in | 
use, as special occasions require any of 
them to be either mentioned or insinuated. 
Again if it might be proved that no such | 
thing was usual amongst them, hath Christ ; 
so deprived his Church of judgment that 
what rites and orders soever the later ages 
thereof have devised the sane must needs 
be inconvenient ? 

Furthermore, that the Jews before our 
Saviour’s coming had any such form of 
service although in Scripture it be not af- 
firmed, yet neither is it there denied ; (for 
the forbidding of priests to be present at 
burials? letteth not-but that others might 
discharge that duty, seeing all were not 
priests which had rooms of public function 
in their synagogues;) and if any man be 
of opinion that they had no such form of 
service, thus much there is to make the | 
contrary more probable. The Jews at this 
day have, as appeareth in their form of 
funeral prayers®? and in certain of their 
funeral sermons published‘, neither are | 
they so affected towards Christians, as to 
borrow that order from us, besides that the 
form thereof is such as hath in it sundry 


«“ Ghost doth thereby shew us a pattern, where- 
“by we should also frame our bunals. And 
« therefore for so much as neither the Chureh un- 
« der the Law nor under the Gospel, when it was 
« in the greatest purity, did ever use any prescript 
© form of service in the burial of their dead, it | 
τς could not be but dangerous to take up any such | 
* custom ; and in the time of the law it was not 
“only not used but utterly forbidden ; for when | 
“ the law did forbid that the priest should not be | 
“at the burial. which ought to say or conceive | 
“ the prayers there, it is clear that the Jews might 
“ not have any such prescript form.”] 

52 [Lev. xxi. 1. “ Speak unto the priests the | 
“sons of Aaron, and say unto them, There shall ! 
* none be defiled for the dead among his people.” | 
ap. T. C. i. 161.1 

53 [Of which a specimen was translated into 
Latin by Genebrard, from the Machazor or Prayer 
Book of the Roman Jews, and published 1575. It 
may be found among the Opuscula at the end of | 
his Chronographia, Paris. 1600, p. 77—81.] 

54 [Leo of Modena, (al. R. Jehuda Arje,) pub- | 
lished in 1598, at Venice, several funeral orations 
and some elegies and epitaphs, under the title of 
“the Desert of Judah.” The same writer in 
1637 published in Italian a History of the Cus- 
toms of the Jews of his time, from the translation 
of which, Lond. 1650, c. ix. p. 242, the following 
is taken: “ At the month’s or year’s end, if he 
“ were a rabbin that is dead, or a person of qual- 
“ ity, they then have sermons or funeral orations, 
“ which they call 1507, made for him.” Cf. Wolf. 
Bibl. Hebr. i. 414, 15, and iv. 1170.] 


Burial Service especially appropriate to Christians. 


493 


things which the very words of the Scrip- 
ture itself do seem to allude unto, as name- 
ly after departure from the sepulchre unto 
ihe house whence the dead was brought it 
sheweth the manner of their burial feast 55, 
anda consolatory form of prayers appoint- 
ed for the master of the synagogue thereat 
to utter 55. albeit I may not deny but it hath 
also some things which are not perhaps so 
ancient as the Law and the Prophets. 

But whatsoever the Jews’ custom was be- 
fore the days of our Saviour Christ, hath it 
once at any time been heard of that either 
church or Christian man of sound belief 
did ever judge this a thing unmeet, unde- 
cent, unfit for Christianity, till these miser- 
able days, wherein under the colour of re- 
moving superstitious abuses the most ef- 
fectual means both to testify and tostrength- 
en true religion are plucked at, and insome 
places even pulled up by the very roots ? 
Take away this which was ordained to 


'shew at burials the peculiar hope of the 


Church of God concerning the dead, and in 

the manner of those dumb funerals what 

one thing is there whereby the world may 
erceive we are Christian men ? 

LXXVI. I come now unto that funeticn 
which undertaketh the public ministry of 
holy things according to the 
laws of Christian religion. And 
because the nature of things 
consisting as this doth in ac- 
tion is known by the object 
whereabout they are conver- 
sant, and by the end or scope 
whereunto they are referred, 
we must know that the object 
of this function is both God 
and men; God in that he is 


Of the rature 
of that Minis- 
try which ser- 
veth fer per- 
formance οἱ 
divine duties 
in the Chureh 
of God, and 
how happiness 
not eternal 
only but also 
temporal both 
depend upon 
it. 


55 [Buxtorf. Synag. Jud. 504.] 

56 (*« Hascaba, a 254, jacuit, dormiit,] i. ο. Ora- 
“tio pro defunctis, quam Hazan sive Minister 
“« Synagoge recitat ad sepulcrum, itemque in syn- 
 agogis..... Hane sepiuscule minister repetit 
“ prout rogatur a diversis flagitantibus sibi dari 
“ Hascaba pro anima’ N. Sic enim loquuntur. 
“ Unde posset juxta ecclasiasticam loquendi for- 
* mulam appellar’ * Requiem’ vel ‘ Libera’ He- 
“ breorum. 

* © Mclius est ire in domum luctus, quam in do- 
* mum convivil ; in qua est finis omnium homi- 
“num. Quod vivens in cor inducat suum. Fi- 
“nem verbi omnes audiamus; Deum time et 
* mandata ejus serva. Nam istud est omnis 
© hominis. 

“ὁ Requies firma in superna habitatione sub 
* alis Numinis, in gradu sanctorum et purorum. 
** tanquam splendor firmamenti, collucentium ful- 
“ gentiumque ; permutatio ossium, propitiatio de- 
*lictorum, remotio prevaricationis, accessio sa- 
“Jutis, indulgentia et miseratio a conspectu in- 
“habitantis celeste domicilium, pars denique 
“bona in vita venturi seculi ibi sit portio, teetum- 
“ que ac habitatio celebris anime sapientis hujus, 
“Ὁ intelligentia prediti, gloria magistri, vel domini. 

“‘ Spiritus Domini quiescere faciat eum in 


494 


publicly worshipped of his Church, and 
men in that they are capable of happiness 
by means which Christian discipline ap- 
pointeth. So that the sum of our whole 
labour in this kind is to honour God and to 
sive men. 

For whether we severally take and con- 
sider men one by one, or else gather them 
into one society and body, as it hath been 
before declared 57 that every man’s religion 
is in him the wellspring of all other sound 
and sincere virtues, from whence both heré 
in some sort and hereafter more abundant- 
ly their full joy and felicity ariseth, because 
while they live they are blessed of God and 
when they die their works follow them: so 
at this present we must again call to mind 
how the very worldly peace and prosperity, 
the secular happiness, the temporal and nat- 
ural good estate both of all men and of all 
dominions hangeth chiefly upon religion, 
and doth evermore give plain testimony 
that as well in this as in other considera- 
tions the priest is a pillar of that common- 
wealth wherein he faithfully serveth God. 
Yor if these assertions be true, first that 
nothing can be enjoyed in this present world 
against his will which hath made all things ; 
secondly that albeit God doth sometime 
permit the impious to have, yet impiety per- 
mitteth them not to enjoy no not temporal 
blessings on earth; thirdly that God hath 
appointed those blessings to attend as hand- 
maids upon religion; and fourthly that with- 
out the work of the ministry religion by no 
means can possibly continue, the use and 
benefit of that sacred function even towards 
all men’s worldly happiness must needs be 
granted. 

[2.] Now the first being a theorem both 
understood and confessed of all ®’, to labour 
in proof thereof were superfluous. 

The second perhaps may be called in 
question except it be perfectly understood. 
By good things temporal therefore we mean 
length of days, health of body, store of 
friends and well-willers, quietness, prosper- 
ous success of thosw things we take in hand, 
riches with fit opportunities to use them 


“ horto Eden, et societur ei pax, quemadmodum 
“ seribitur in Esaia: veniat pax, quiescat in eu- 
“ bilibus suis ambulans ante ipsam, ipse ac om- 
“‘ nes defuncti Israelis ipsius misericordia et pro- 
“ pitiatione. Amen.” Genebrard, p. 80. Sce 
Bp. Taylor, Pref. to Rule of Holy Dying. 

57 [See above ec. i. ὁ. 2—5.] 

58“ Si creatura Dei merito et dispensatio Dei 
“sumus. Quis enim magis diligit quam ille qui 
“fecit? Quis autem ordinatius regit quam is qui 
“οἱ fecit et diligit? Quis vero sapientius et for- 
“ tius ordinare et regere facta potest quam qui et 
“ facienda providit, et provisa perfecit? Qua- 
“ propter omnem potestatem a Deo esse omnem- 
“ que ordinationem οἱ qui non legerunt sentiunt, et 
“qui legerunt cognoscunt.” Paul: Oros. Hist. 
advers. Pagan. lib. 11. [¢. 1.] 


Temporal Good being always in Order to a higher End, [Boox V. 


during life, reputation following us both 
alive and dead, children or such as instead 
of children we wish to leave successors and 
partakers of our happiness. These things 
are naturally every man’s desire, because 
they are good. And on whom God be- 
stoweth the same®*, them we confess he 
graciously blesseth. 

Of earthly blessings the meanest is wealth, 
reputation the chiefest. For which cause 
we esteem the gain of honour an ample re- 
compense for the loss of all other worldly 
benefits. 

[3.1 But forasmuch as in all this there 
is no certain perpetuity of goodness, nature 
hath taught to affect these things not for 
their own sake but with reference and re- 
lation to somewhat independently good, as 
is the exercise of virtue and speculation of 
truth. None whose desires are rightly or- 
dered would wish to live, to breathe and 
move, without performance of those actions 
which are beseeming man’s excellency. 
Wherefore having not how to employ it we 
wax weary even of life itself. Health is 
precious because sickness doth breed that 
pain which disableth action. Again why 
do men delight so much in the multitude 
of friends, but for that the actions of life 
being many do need many helping hands 
to further them? Between troublesome 
and quiet days we should make no differ- 
ence if the one did not hinder and inter- 
τρί the other uphold our liberty of action. 
Furthermore if those things we do suc- 
ceed, it rejoiceth us not so much for the 
benefit we thereby reap as in that it prob- 
ably argueth our actions to have been or- 
derly and well guided ®°. As for riches, to 
him which hath and doth nothing with 
them they are a contumely. Honour is 
commonly presumed a sign of more than 
ordinary virtue and merit, by means where- 
of when ambitious minds thirst after it, their 
endeavours are testimonies how much it is 
in the eye of nature to possess that body 
the very shadow whereof is set at so high 
arate. Finally such is the pleasure and 
comfort which we take in doing, that when 
life forsaketh us, still our desires to continue 
action and to work though not by ourselves 
yet by them whom we leave behind us, 
causeth us providently to resign into other 
men’s hands the helps we have gathered 
for that purpose, devising also the best we 
can to make them perpetual. It appeareth 
therefore how all the parts of temporal feli- 
city are only good in relation to that which 
useth them as instruments, and that they 


59 Οὔτοι τὰ χρήματ' ἴδια κέκτηνται βροτοὶ, 
Ta τῶν θεῶν δ᾽ ἔχοντες ἐπιμελούμεθα. 
Eurip. Pheeniss. [565.] 
80 .----------οἱόμεσθα γὰρ 
Tov εὐτυχοῦντα πάντ᾽ ἐπίστασθαι καλῶς. Ἐπ- 


nip. Herac. [741.] 


Ch. Ixxvi. 4, 5.] 


are no such good as wherein a right desire 
doth ever stay or rest itself. 

[4.] Now temporal blessings are enjoy- 
ed of those which have them, know them, 
esteem them according to that they are in 
their own nature. Wherefore of the wick- 
ed whom God doth hate his usual and ordi- 
nary speeches are, that “ blood-thirsty and 
“ deceitful men shall not Jive out half their 
“days δ᾽: that God shall cause “a pesti- 
“lence to cleave 53) unto the wicked, and 
shall strike them with consuming grief, with 
fevers, burning diseases, and sores which 
are past cure; that when the impious are 
fallen, all men shall tread them down and 


none shew countenance of love towards j 


them as much as by pitying them in their 
misery ; that the sins of the ungodly shall 
bereave them of peace; that all counsels, 
complots, and practices against God shall 
come to nothing; that the lot and inherit- 
ance of the unjust is beggary; that the 
name of unrighteous persons shall putre- 
fy 53, and the posterity of robbers starve. 
If any think that iniquity and peace, sin 
and prosperity can dwell together, they err, 
because they distinguish not aright be- 
tween the matter, and that which giveth it 
the form of happiness, between possession 
and fruition, between the having and the 
enjoying of good things. The impious 
cannot enjoy that they have, partly because 
they receive it not as at God’s hands, 
which only consideration maketh temporal 
blessings comfortable, and partly because 
through error placing it above things of far 
more price and worth they turn that to 
poison which might be food, they make 
their prosperity their own snare, in the nest 
of their highest growth they lay foolishly 
those eggs out of which their woful over- 
throw is afterwards hatched. Hereby it 
cometh to pass that wise and judicious men 
observing the vain behaviours of such as 
are risen to unwonted greatness have there- 
by been able to prognosticate their ruin. 
So that in very truth no a ees or wicked 
man doth prosper on earth but either soon- 
er or later the world may perceive easily 
how at such time as others thought them 
most fortunate they had but only the good 
estate which fat oxen have above lean, 
when they appeared to grow their climbing 
was towards ruin δ“. 

The gross and bestial conceit of them 
_ which want understanding is only that the 


fullest bellies are happiest ®. Therefore 
61 Psalm lv. 23 
62 Deut. xxviii. 21, 22, 27. 
63 Proy. x. 7. 


64“ Ante ruinam elatio.” Prov. xvi. 18. Φιλέει 
ὃ θεὸς τὰ ὑπερέχοντα πάντα κολούειν. οὐ γὰρ Ea φρον- 
éew μέγα ὃ θεὸς ἄλλον ἣ ἑωυτόν. Herod. lib. vir. [e. 
10, 5.) 

65 [S. Aug. de Civ. Dei, ii. 20. ‘ Tales cultores 
“ et dilectores Deorum istorum, quorum etiam im- 


the Bad, partaking of it, do not really enjoy it. 


495 


the greatest felicity they wish to the com- 
monwealth wherein they live is that it may 
but abound and stand, that they which are 
riotous may have to pour out without stint, 
that the poor may sleep and the rich feed 
them, that nothing unpleasant may be com- 
manded, nothing forbidden men which them- 
selves have a lust to follow, that kings may 
provide for the ease of their subjects and 
not be too curious about their manners, that 
wantonness, excess, and lewdness of life 
may be left free, and that no fault may be 
capital besides dislike of things settled in 
so good terms. But be it far from the just 
to dwell either in or near to the tents of 
these so miserable felicities. 

[5.] Now whereas we thirdly affirm that 
religion and the fear of God as well indu- 
ceth secular prosperity as everlasting bliss 
in the world to come, this also is true. For 
otherwise godliness could not be said to 
have the promises of both lives, to be that 
ample revenue wherein there is always suf- 


** jtatores in sceleribus et flagitiis se esse letantur, 
‘**nullo modo curant pessimam ac flagitiosissim- 
“am non esse remp. ‘'Tantum stet,’ inquiunt, 
“ ¢tantum floreat copiis referta, victoriis gloriosa ; 
“ vel quod est felicius, pace secura sit. Et quid 
* ad nos? immo id ad nos magis pertinet, si divi- 
 tias quisque semper augeat, que quotidianis ef- 
“ fusionibus suppetant, per quas sibi etiam infirm- 
“ jores subdat guisque potentior. Obsequantur di- 
κε vitibus pauperes causa saturitatis, atque ut eo- 
“yum patrociniis quieta inertia perfruantur, divi- 
“ tes pauperibus ad clientelas et ad ministerium sui 
* fastus abutantur. Populi plaudant, non consul- 
“toribus utilitatum suarum, sed largitoribus vol- 
“uptatum. Non jubeantur dura, non prohibean- 
“turimpura. Reges non curent quam bonis sed 
‘quam subditis regnent. Provincie regibus non 
“ tanquam rectoribus morum, sed tanquam rerum 
“dominatoribus et deliciarum suarum provisori- 
“ bus serviant : eosque non sinceriter honorent, sed 
“ nequiter ac serviliter timeant. Quid aliene viti 
 potius quam quid sue vite quisque noceat, legi- 
* bus advertatur. Nullus ducatur ad judices, nisi 
“ qui alien rei, domui, saluti, vel cuiquam invito 
“ fuerit importunus aut noxius: eeterum de suis, 
κε vel cum suis, vel cum quibusque volentibus faci- 
“ at quisque quod libet. Abundent publica scor- 
“ta, vel propter omnes quibus frui placuerit, vel 
“ propter eos maxime, qui privata habere non pos- 
sunt. Exstruantur amplissime atque ornatissi- 
“ me domus, opipara convivia frequententur, ubi 
“ cuique libuerit et potuerit die noctuque ludatur, 
“ bibatur, vomatur, diffuatur. Saltationes undi- 
“« que concrepent, theatra inhoneste letitie voci- 
“bus, atque omni genere sive crudelissime sive 
“ turpissime voluptatis exestuent. TIlle sit _publi- 
“ cus inimicus, cui hee felicitas displicet: quis- 
“ quis eam mutare vel auferre tentaverit, eam libe- 
“ra multitudo avertat ab auribus, evertat e sedi- 
“bus, auferat a viventibus. Illi habeantur dii ve- 
“ri, qui hance adipiscendam populis procuraverint 
“ adeptamque servaverint. Colantur ut voluerint, 
“ Judos exposcant quales voluerint, quos cum suis 
“vel de suis possint habere cultonbus: tantum 
“ efficiant, ut tali felicitati nihil ab hoste, nihil a 
“ peste, nihil ab ulla clade timeatur.”] 


496 


ficiency, and to carry with it a general dis- 


charge of want, even so general that David | 


himself should protest he “never saw the 
“just forsaken 9.” 

Howbeit to this we must add certain 
special limitations: as first that we do not 
forget how crazed and diseased minds 
(whereof our heavenly Physician must 
judge) receive oftentimes most benefit by 
being deprived of those things which are 
to others beneficially given, as appear- 
eth in that which the wise man hath noted 
concerning them whose lives God merci- 
fully doth abridge Jest wickedness should 
alter their understanding 55. ; again thai the 
measure of our outward prosperity be taken 
by proportion with that which every man’s 
estate in this present life requireth. Iixter- 
nal abilities are instruments of action. It 
contenteth wise artificers to have their in- 
struments proportionable to their work, ra- 
ther fit for use than huge and goodly to 
please the eye. Seeing then the actions of 
a servant do not need that which may be 
necessary for men of calling and place in 
the world, neither men of inferior condition 
many things which greater personages can 
hardiy want, surely they are blessed in 
worldly respects that have wherewith to 


perform sufficiently what their station and ; 


place asketh, though they have no more *, 
Ror by reason of man’s imbecility and 
proneness to elation of mind, too high a flow 
of prosperity is dangerous δ; too low an 
ebb again as dangerous, for that the virtue 
of patience is rare, and the hand of necessity 
stronger than ordinary virtue is able to 
withstand. Solomon’s discreet and mode- 


rate desire we all know, ‘Give me O Lord | 


“neither riches nor penury 55.) Men over 
high exalted either in honour or in power 
or in nobility or in wealth; they likewise 
that are as much on the contrary hand sunk 
either with beggary or through dejection 
or by baseness, do not easily give ear to 
reason, but the one exceeding apt unto out- 
rages and the other unto petty mischiefs °°, 
For greatness delighteth to shew itself by 
effects of power, and baseness to help itself 


65 [ Ps. xxxvii. 25.] 

65 [See Wisd. iv. 11.] 

66 ’EXzei ray’ ἀρκοῦνθ᾽ ἱκανὰ rots ye σώφροσιν. Bu- 
rip. Pheeniss. [564.] 

61" απεινοτέρων ὃ λογισμὸς ἴσως, ἀλλ᾽ οὖν ἀσφαλεσ- 
τέρων, ἵσον ἀπέχειν καὶ ὕψους καὶ πτώματος. Greg. 
Nazian. Apol. 3. [t. i. p. 134. D.] “ΠΟΥ may seem 
“‘ haply to be the most deject but they are the wis- 
‘est for their own safety which fear climbing no 
“ Jess than falling.” 

68 [Proy. xxx. 8.] 

69 Vid. Arist. Polit. lib. iv. cap. 11. [Ὕ έρκαλον, 
ἢ ὑπερίσχυρον, ἢ ὑπερευγενῆ, ἢ ὑπερπλούσιον" ἢ rdvav- 
τία τούτοις, ὑπέρπτωχον, ἢ ὑπερασθενῆ, καὶ σφόδρα ἄτ- 
(pov, χαλεπὸν τῳ λόγῳ ἀκολουθεῖν. γίγνονται γὰρ οἱ 
μὲν ὑβρισταὶ καὶ μεγαλοπόνηροι μᾶλλον" οἷ δὲ κακοῦρ- 
γοι καὶ μικροπόνηροι λίαν. 


Temporal Blessings of Faith: Appeal to History : 


|Boox V. 


, with shifts of malice. For which cause a 
moderate indifferent temper between ful- 
ness of bread and emptiness hath been ever- 
more thought and found (all circumstances 
duly considered) the safest and happiest 
| for all estates, even for kings and princes 
themselves. 

Again we are not to look that these 
| things should always concur no not in them 
which are accounted happy, neither that 
the course of men’s lives or of public affairs 
| should continually be drawn out as an even 
| thread (for that the nature of things will 
not suffer) but a just survey being made, 
as those particular men are worthily repu- 
ted good whose virtues be great and their 
faults tolerable, so hin we may register for 
| a man fortunate, and that for a prosperous 
or happy state, which having flourished 
doth not afterwards feel any tragical alter- 
ation such as might cause them to be a 
spectacle of misery to others. 

Besides whereas true felicity consisteth 
in the highest operations of that nobler part 
of man which sheweth sometime greatest 
perfection not in using the benefits which 
delight nature but in suffering what nature 
can hardliest endure, there is no cause why 
either the loss of good if it tend to the pur- 
chase of better. or why any misery the 
issue whereof is their greater praise and 
honour that have sustained it should be 
thought to impeach that temporal happi- 
ness wherewith religion we say is accom- 
panied, but yet in such measure, as the 
several degrees of men may require by a 
competent estimation, and unless the con- 
trary do more advance, as it hath done those 
most heroical saints whom afflictions have 
made glorious. Ina word not to whom no 
calamity falleth, but whom neither misery 
nor prosperity is able to move from a right 
mind them we may truly pronounce fortu- 
nate, and whatsoever doth outwardly hap- 
pen without that precedent improbity for 
which it appeareth in the eyes of sound 
and impartial judges to have proceeded from 
divine revenge, it passeth in the number of 
human casualties whereunto we are all 
alike subject. No misery is reckoned more 
than common or human if God so dispose 
that we pass through it and come safe to 
shore, even as contrariwise men do not 
use to think those flourishing days happy 
which do end with tears. 

[6.] It standeth therefore with these cau- 
tions firm and true, yea ratified by all men’s 
unfeigned confessions drawn from the very ~ 
heart of experience, that whether we com- 
pare men of note in the world with others 
of like degree and state, or else the same 
men with themselves; whether we confer 
one dominion with another or else the dif- 
ferent times of one and the same dominion, 
the manifest odds between their very out- 
; ward condition as long as they stea fastly 


Ch. ἰχχν]. 7, 8.] 


were observed to honour God and their } 


success being fallen from him, are remon- 
strances more than sufficient how all our 
welfare even on earth dependeth wholly 
upon our religion. 

Heathens were ignorant of true religion. 
Yetsuch as that little was which they knew, 
it much impaired or bettered always their 
worldly affairs, as their love and Zeal to- 
wards it did wane or grow. 

Of the Jews did not even their most ma- 
licious and mortal adversaries all acknowl- 
edge that to strive against them it was in 
vain as long as their amity with God con- 
tinued, that nothing could weaken them but 
apostasy? In the whole course of their 
own proceedings did they ever find it other- 
wise, but that during their faith and fidelity 
towards God every man of them was in 
war as a thousand strong, and as much as 
a grand senate for counsel in peaceable de- 
liberations, contrariwise that if they swery- 
ed, as they often did, their wonted courage 
and magnanimity forsook them utterly, 
their soldiers and military men trembled at 
the sight of the naked sword; when they 
entered into mutual conference, and sate in 
council for their own good, that which chil- 
dren might have seen their gravest sena- 
tors could not discern, their prophets saw 
darkness instead of visions, the wise and 
prudent were as men bewitched, even that 
which they knew (being such as might 
stand them in stead) they had not the grace 
to utter, or if any thing were well proposed 
it took no place, it entered not into the 
minds of the rest to approve and follow it, 
but as men confounded with strange and 
unusual amazemenis of spirit they at- 
tempted tumultuously they saw not what; 
and by the issues of all tempts they found 
no certain conclusion but this, “God and 
“heaven are strong against us in all we 
“do.” The cause whereof was secret fear 
which tcok heart and courage from them, 
and the cause of their fear an inward guilti- 
ness that they all had offered God such ap- 
parent wrongs as were not pardonable. 

[7.] But it may be the case is now alto- 
gether changed, and that in Christian reli- 
gion there is not the like force towards 
temporal felicity. Search the ancient re- 
cords of time, look what hath happened by 
the space of these sixteen hundred years, 
see if all things to this effect be not lucu- 
lent and clear, yea all things so manifest: 
that for evidence and proof herein we need 
not by uncertain dark conjectures surmise 
any to have been plagued of God for con- 
tempt, or blest in the course of faithful 
obedience towards true religion, more than 
only them whom we find in that respect on 
the one side guilty by their own confes- 


sions, and py on the other side by all 
men’s thee lit who beholding the 


prosperous estate of such as are good and 
Vo. I 7 


especially the Jewish ; the Christian no Exception. 


497 


| virtuous impute boldly the same to God’s 
most especial favour, but cannot in like 
manner pronounce that whom he afflicteth 
above others with them he hath cause to be 
more offended. For virtue is always plain 
to be seen, rareness causeth it to be ob- 
served, and goodness to be honoured with 
admiration. As for iniquity and sin it lieth 
many times hid, and because we be all of- 
fenders it becometh us not to incline to- 
wards hard and severe sentences touching 
others, unless their notorious wickedness 
did sensibly before proclaim that which 
afterwards came to pass. 

[8.] Wherefore the sum of every Chris- 
tian man’s duty is to labour by al! means 
towards that which other men seeing in us 
may justify, and what we ourselves musi 
accuse, if we fal! into it, that by all means 
we can to avoid, considering especially that 
as hitherto upon the Church there never 
yet fell tempestuous storm the vapours 
whereof were not first noted to rise from 
coldness in affection and from backwardness 
in duties of service towards God, so if'that 
which the tears of antiquity have uttered 
concerning this point should be here set 
down, it were assuredly enough to soften 
and to mollify an heart of steel. On the 
contrary part although we confess with St. 
Augustine most willingly, that the chief- 


| 


7[De Civit. Dei, v. 24. ‘ Neque enim nos 
“ Christianos quosdam imperatores ideo felices di- 
“ cimus quia vel diutius imperarunt, vel imperan- 
“tes fihos morte placida reliquerunt, vel hostes 
“‘ yeipubl. domuerunt, vel inimicos cives adyersus 
“ se insurgentes et cavere et opprimere potuerunt. 
« Hee et alia vite hujus erumnose vel munera vel 
“ solatia quidam etiam cultores demonum accipere 
“ meruerunt, qui non pertinent ad resnum Dei, quo 
** pertinent isti ; et hoc ipsius misericordia factum 
* est, ne ab illo ista, qui in eum crederent, yelut 
“‘ summa bona desiderarent. Sed felices eos dici- 
“« mus, si juste imperant, si inter linguas sublimi- 
* ter honorantium et obsequia nimis humiliter sal- 
“utantium non extolluntur, sed se homines esse 
« meminerunt ; si suam potestatem, ad Dei cultum 
“ maxime dilatandum, majestati ejus famulam fa- 
** ciunt ; si Deum timent, diligunt, colunt ; si plus 
‘“« amant illud regnum, ubi non timent habere con- 
*« sortes ; si tardius yindicant, facile ignoscunt ; 
“si eandem vindictarn pro necessitate regende 
*« tuendeque reip. non pro saturandis inimicitia- 
‘rum odiis exserunt ; si eandem veniam non ad 
“‘impunitatem iniquitatis, sed ad spem correc- 
* tionis indulgent ; si quod aspere coguntur pler- 
‘ umque decemere, misericordie lenitate et bene- 
“ ficiorum largitate compensant ; si luxuria tanto 
“ eis est castigatior, quanto posset esse liberior ; si 
“malunt cupiditatibus pravis, quam quibuslibet 
“ gentibus imperare ; et si hee omnia faciunt, non 
“ propter ardorem inanis gloriw, sed propter cari- 
“ tatem felicitatis eterne; si pro suis peccatis, 
“ὁ humilitatis et miserationis et orationis sacrificium 
** Deo suo vero immolare non negligunt. Tales 
* Christianos imperatores dicimus esse felices in- 
“ terim spe, postea reipsa futuros, cum id quod ex- 
 pectamus advenent.” {. vii. p. 141.] 


| 


408 


est happiness for which we have some 
Christian kings in so great admiration 
above the rest is not because of their long 
reign, their calm and quiet departure out 
of this present life, the settled establish- 
ment of their own flesh and blood succeed- 
ing them in royalty and power, the glorious 
overthrow of foreign enemies, or the wise 
prevention of inward dangers and of secret 
attempts at home; all which solaces and 
comforts of this our unquiet life it pleaseth 
God oftentimes to bestow on them which 
have no society or part in the joys of heaven, 
giving thereby to understand that these in 
comparison are toys and trifles far under 
the value and price of that which is to be 
looked for at his hands; but in truth the 
reason wherefore we most extol their fe- 
licity is if so be they have virtuously 
reigned, if honour have not filled their 
hearts with pride, if the exercise of their 
power hath been service and attendance 
upon the majesty of the Most High, if they 
have feared him as their own inferiors and 
subjects have feared them, if they have 
loved neither pomp nor pleasure more than 
heaven, if revenge hath slowly proceeded 
from them and mercy willingly offered 
itself, if so they have tempered rigour with 


lenity that neither extreme severity might 


utterly cut them off in whom there was 
manifest hope of amendment, nor yet the 
easiness of pardoning offences embolden 
offenders, if knowing that whatsoever they 
do their potency may bear it out they have 
‘been so much the more careful not to do 
any thing but that which is commendable 


in the best rather than usual with greatest 


personages, if the true knowledge of them- 
selves hath humbled them in God’s sight no 


Jess than God in the eyes of men hath 


raised them up; I say albeit we reckon 
such to be the happiest of them that are 
mightiest in the world, and albeit those 
things alone are happiness, nevertheless 
considering what force there is even in 
outward blessings to comfort the minds of 
the best disposed, and to give them the 
greater joy when religion and peace, heav- 
enly and earthly happiness are wreathed in 
one crown, as to the worthiest of Christian 
princes it hath by the providence of the 
Almighty hitherto befallen: let it not seem 
to any man a needless and_ superfluous 


waste of labour that there hath been thus 


much spoken to declare how ia them espe- 
cially it hath been so observed, and withal 
universally noted even from the highest to 
the very meanest, how this peculiar benefit, 
this singular grace and preeminence reli- 
gion hath, that either it g@uardeth as an 
heavenly shield from all calamities, or else 
conducteth us safe through them, and per- 
mitteth them not to be miseries; it either 
giveth honours, promotions, and wealth, or 
else more benefit by wanting them than if 


The Ministerial Commission must be Divine: 


[Boox V. 


we had them at will; it either filleth our ἱ 
houses with plenty of all good things, or | 
maketh a salad of green herbs more sweet 
than all the sacrifices of the ungodly. 

[9.] Our fourth proposition before set 
down was that religion without the help of 
spiritual ministry is unable to plant itself, 
the fruits thereof not possible to grow of 
their own accord. Which last assertion is 
herein as the first that it needeth no farther 
confirmation. If it did I could easily de- 
clare how all things which are of God he 
hath by wonderful art and wisdom sodered 
as it were together with the glue of mutual 
assistance, appointing the lowest to receive 
from the nearest to themselves what the in- 
fluence of the highest yieldeth. And there- 
fore the Church being the most absolute of 
all his works was in reason to be also or- 
dered with like harmony, that what he 
worketh might no less in grace than in na- 
ture be effected by hands and instruments 
duly subordinated unto the power of his 
own Spirit. A thing both needful for the 
humiliation of man which would not willing- 
ly be debtor to any but to himself, and of 
no small effect to nourish that divine love 
which now maketh each embrace other not 
as men but as angels of God. 

[10.] Ministerial actions tending immedi- 
ately unto God’s honour and man’s happi- 
ness are either as contemplation, which 
helpeth forward the principal work of the 
ministry ; or else they are parts of that prin- 
cipal work of administration itself, which 
work consisteth in doing the service of God’s 
house Τὶ and in applying unto men the sove- 
reign medicines of grace, already spoken 
of the more largely to the end it might 
thereby appear that we owe to the guides 
of our souls 72 even as much as our souls 
are worth, although the debt of our tempo- 
ral blessings should be stricken off. 

LXXVII. The ministry of things divine 
is a function which as God did himself in- 
stitute, so neither may men un- 
dertake the same but by autho- 
rity and power given them in 
lawful manner. That God 
which is in no way deficient or 
wanting unto man in necessa- 
ries, and hath therefore given 
us the light of his heaven- 
ly truth, because without that 
inestimable benefit we must 
needs have wandered in dark- 
ness to our endless perdition and woe, hath 
in the like abundance of mercies ordained 
certain to attend upon the due execution of 
requisite parts and offices therein prescribed 
for the good of the whole world, which men 


Of power gir- 

en unfo men 

to execute that 
heavenly of- 

fice ; of the 

gift of the Holy 
Ghost in ordi- 

nation ; and j 
wheiher con- 
veniently the 
power of order 
may be sought 
or sued for. 


τι Luke xii. 42; 1 Cor. iv.1; Tit. i. 7; 1 Pet 
iv. 10 ; Ephes. iii. 2. 

72 Kai σεαυτόν μοι προσοφείλεις. Epist. ad Philem 
[ver. 19.] 


Ch. Ixxvii. 2—4.] The Clergy a distinct Order, in respect to the Eucharist. 


thereunto assigned do hold their authority 
from him, whether they be such as himself 
immediately or as the Church in his name 
investeth, it being neither possible for all 
nor for every man without distinction con- 
venient to take upon hima charge of so 
great importance. They are therefore min- 
isters of God, not only by way of subordi- 
nation as princes and civil magistrates 
whose execution of judgment and justice 
the supreme hand of divine providence doth 
uphold, but ministers of God as from whom 
their authority is derived, and not from men. 
For in that they are Christ’s ambassadors 
and his labourers, who should give them 
their commission but he whose most inward 
affairs they manage? Is not God alone the 
Father of spirits? Are not souls the pur- 
chase of Jesus Christ? What angel in 
Heaven could have said to man as our 
Lord did unto Peter, “ Feed my sheep: 
“Preach: Baptize: Do this in remem- 
“brance of me: Whose sins ye retain they 
“ are retained : and their offences in heaven 
“pardoned whose faults you shall on earth 
“forgive 2? What think we? Are these 
terrestrial sounds, or else are they voices ut- 
tered out of the clouds above ? The power 
of the ministry of God translateth out of 
darkness into Glory, it raiseth men from the 
earth and bringeth God himself down from 
heaven, by blessing visible elements it 
maketh them invisible grace, it giveth daily 
the Holy Ghost, it hath to dispose of that 
flesh which was given for the life of the 
world and that blood which was poured out 
to redeem souls, when it poureth maledic- 
tion upon the heads of the wicked they 
perish, when it revoketh the same they re- 
vive. O wretched blindness if we admire 
not so great power, more wretched if we 
consider it aright and notwithstanding ima- 
gine that any but God can bestow it ! 

[2.] To whom Christ hath imparted pow- 
er both over that mystical body which is the 
society of souls, and over that natural which 
is himself for the knitting of both in one ; ἱ: 
work which antiquity doth call 73 the mak- 
ing of Christ’s body ;) the same power is 
in such not amiss both termed a kind of 
mark or character and acknowledged to be 
indelible. Ministerial power is a mark of 
separation, because it severeth them that 
have it from other men, and maketh them 
a special order consecrated unto the ser- 
vice of the Most High in things wherewith 
others may not meddle. Their difference 
therefore from other men is in that they are 
a distinct order. So Tertullian calleth 
them 74. And St. Paul himself dividing the 


73 [E. g. S. Jerome, Ep. xiv. ὁ 8. t. i. 33 ; and 
Ep. exlvi. §. 1. p. 1075. ed. Vallarsii. Hooker 
seems to have approved of the view of Remigius 
of Auxerre, for which see Bibl. Patr. Colon. y. pars 
iii. 884 ; and comp. Waterland, Works, viii. 250.] 

7% T 4, de Adhort. Castit. [c. 7.  Differen- 


499 


body of the Church of Christ into two moie- 
ties nameth the one part iddras 7, which is 
as much as to say the Order of the Laity, 
the opposite part whereunto we in like sort 
term the Order of God’s Clergy, and the 
spiritual power which he hath given them 
the power of their Order, so far forth as the 
same consisteth in the bare execution of 
holy things called properly the affairs of 
God 15, For of the power of their jurisdic- 
tion over men’s persons we are to speak in 
the books following. 

[3.] They which have once received this 

ower may not think to put it off and on 
ike a cloak as the weather serveth, to take 
it, reject and resume it as oft as themselves 
list, of which profane and impious contempt 
these latter times have yielded as of all 
other kinds of iniquity and apostasy strange 
examples ; but let them know which put 
their hands unto this plough, that once con- 
secrated unto God they are made his pe- 
culiar inheritance for ever. Suspensions 
may stop, and degradations utterly cut off 
the use or exercise of power before given : 
but voluntarily it is not in the power of man 
to separate and pull asunder what God by 
his authority coupleth. So that althougla 
there may be through misdesert degrada- 
tion as there may be cause of just separa- 
tion after matrimony 7, yet if (as some- 
time it doth) restitution to former dignity 
or reconciliation after breach doth happen, 
neither doth the one nor the other ever ite- 
rate the first knot. 

Much less is it necessary which some 
have urged concerning the reordination of 
such as others in times more corrupt did 
consecrate heretofore 78. Which error al- 
ready quelled by St. Jerome’? doth not 
now require any other refutation. 

[4.] Examples I grant there are which 
make for restraint of those men from ad- 
mittance again into rooms of spiritual func- 
tion, whose fall by heresy or want of con- 
stancy in professing the Christian faith hath 
been once a disgrace to their calling 80 


“ tiam inter ordinem et plebem constituit Ecclesie 
“ auctoritas, et honor per ordinis consessum sanc- 
“ tificatus a Deo.” } 

75 [1 Cor. xiv. 16, 23, 24. ‘O ἀναπληρῶν τὸν το- 
mov τοῦ ἰδιώτου S. Chrys. in loc. ἰδιώτην, τὸν λαΐ- 
κον λέγει. 76 Heb. ii. 17. [τὰ πρὸς τὸν Θεόν. 

77 Matt. xix. [4—9.] 

78 [Eccl. Disc. fol. 16. ‘ Papisticos sacerdotes 
“eos dico qui nulla unquam nova ordinatione ad 
“ Jegitimum ministerium delecti sunt, sed tantum 
“ horrendis illis sacris freti, &c.” See also fol 
80—82.] 

79 [In his Dialogue against the Lueiferians.] 

80[Can. Apost. 62 al. 54. Εἴ τις κληρικὸς 
διὰ φόβον ἀνθρώπινον, ᾿Ιουδαίου, ἢ “Ἑλληνος, ¥ 
αἱρετικοῦ, ἀρνῆσηται, εἰ μὲν τὸ ὄνομα τοῦ Χριστοῦ, 
ἀφοριζέσθω" εἰ δὲ τὸ ὄνομα τοῦ κληρικοῦ, καθαιρείσθω" 

ἐτανοῆσας δὲ, ὡς λαϊκὸς δεχθήτω. ap ‘oteler. 

P. Apost. i. 450. S. Petr. Alex. Can. 10. ap. 
Routh, Rel. Saer. iii. 333. Οὐκ ἔστιν εὔλογον οὐδε 


500 


Nevertheless as there is no law which bind- 
eth so there is no case that should always 
lead to shew one and the same severity to- 
wards persons culpable. Goodness of na- 
ture itself more inclineth to clemency than 
rigour. And.we in other men’s offences do 
behold the plain image of our own imbecili- 
ty. Besides also, them that wander out of 
the way ®° it cannot be unexpedient to win 
with all hopes of favour, lest strictness used 
towards such as reclaim themselves should 
make others more obstinate in error. 
Wherefore after that the church of Alex- 
andria had somewhat recovered itself from 
the tempests and storms of Arianism *, 
being in consultation about the reestablish- 
ment of that which by long disturbance had 
been greatly decayed and hindered, the fer- 
venter sort ®® gave quick sentence that 
touching them which were of the clergy 
and had stained themselves with heresy 
there should be none so received into the 


τοὺς ἀπὸ κλήρου αὐτομολήσαντας ἐκπεπτωκότας τε καὶ 
ἀναπαλαίσαντας ἔτι ἐν τη λειτουργίᾳ εἶναι. S. Cypr. 
Ep. 55. t. it. p. 105. “ Redeunte ad Ecclesiam 
«“ Trophimo, et satisfaciente, et pcenitentia depre- 
“ cationis errorum pristinum confitente, et frater- 
“ nitatem, quam nuper abstraxerat, cum plena 
“ humilitate et satisfactione revocante, audite 
“sunt ejus preces.... Sic tamen admissus est 
“ 'Trophimus, ut laicus communicet, non secun- 
«dum quod ad te malignorum litere pertulerunt, 
* quasi locum sacerdotis usurpet.’”’] 

80 ἐς In XIL. Tabulis cautum est, ut idem juris 
“ esset sanatibus quod fortibus, id est bonis et qui 
“nunguam defecerunt a populo Romano.” Fest. 
in yer. Samnites. [* Sanates dicti sunt, qui supra 
“ infraque Romam habitaverunt, quia, cum defe- 
 cissent a Romanis, brevi post redierunt in ami- 
“ cilam quasi sanata mente.” Festus, (or rather 
Paulus Diaconus, his epitomizer,) ubi sup.] 

81 Ruffin. Hist. Eccles. lib. x. cap. 28. [ Quo 
“ pacto post hereticorum procellas et perfidie tur- 
“bines tranquillitas revocaretur Ecclesia, omni 
“cura et liberatione discutiunt. Aliis videbatur 
“ fidei calore ferventibus, nullum debere ultra in 
ἐς sacerdotium recipi, qui se utcunque heretice 
“ communionis contagione maculasset. Sed qui 
“ jmitantes Apostolum querebant non quod sibi 
“ utile esset sed quod pluribus, . . . dicebant melius 
“esse humiliari paululum propter dejectos, . . et 
“ ideo rectum sibi videri, ut tantum perfidie auc- 
“‘ toribus amputatis, reliquis sacerdotibus daretur 
“ optio, si forte velint, abjurato errore perfidie, ad 
“ fidem patrum statutaque converti, . quia et 
“ ille evangelicus junior filius, paterne depopula- 
“ tor substantie, in semet ipsum reversus, non so- 
«lum suscipi meruit, sed et dignus paternis com- 
“ plexibus deputatur, et annulum fidei recipit, et 
“ stola cireumdatur: per quam quid aliud quam 
“ sacerdotii declarantur insignia ἢ Nee probabilis 
“ extitit apud patrem senior filius, quod invidit re- 
“ὁ cepto ; nec tantum meriti habuit non delinquen- 
* do, quantum note contraxit non indulgendo 
“ germano.” : 

82 [That is,the Luciferians. See St. Jerome’s 
Dialogue against them: and the account of the 
origin of their schism in Socr. iii. 5, 6, 9 ; Sozom. 
v. 12, 13 ; Theodoret. iii. 4, 5.] 


Aptness of the Form, “ Receive the Holy Ghost.” 


[Book VY. 


Church again as to continue in the order of 
the clergy. The rest which considered 
how .many men’s cases it did concern 
thought it much more safe and consonant 
to bend somewhat down towards them 
which were fallen, to shew severity upon a 
few of the chiefest leaders, and to offer to 
the rest a friendly reconciliation without any 
other demand saving only the abjuration of 
their error ®*; as in the gospel that waste- 
ful young man which returned home to his 
father’s house was with joy both admitted 
and honoured, his elder brother hardly 
thought of for repining thereat, neither 
commended so much for his own fidelity 
and virtue as blamed for not embracing 
him freely whose unexpected recovery 
ought to have blotted out all remembrance 
of misdemeanours and faults past. But of 
this sufficient. 

[5.] A thing much stumbled at in the 
manner of giving orders is our using those 
memorable words of our Lord and Saviour 
Christ, “ Receive the Holy Ghost.” The 4 


83 [See the proceedings of the council of Alex- 
andria, assembled on the return of St. Athanasius, 
A. D. 362. the synodical letter of that council 
drawn up by Athanasius, in his works, t. 1. p. 
770 : and Newman on the Arians of the 4th Cen- 
tury, c. v. §. 1.] 

84 ἐς Papisticus quidam ritus stulte quidem ab 
* illis et sine ullo Scripture fundamento institu- 
“ tus, et a discipline nostre auctoribus (pace illo- 
“rum dixerim) non magno primum judicio ac- 
“ ceptus, minore adhuc in Ecclesie nostra retine- 
“ tur.” Ecclesiast. Discip. p. 53. [69 of Cart. 
wright’s Translation. See also Adm. ap. Whitg. 
Def. 227. “* That ridiculous, and (as they use it 
“to their new creatures) blasphemous saying, 
ἐς. Receive &c.’” Answ. ibid. ‘ No more ndic- 
“ulous and blasphemous, than it is to use the 
“ words that our Saviour used in the Supper... . - 
“The Bishop by speaking these words doth not 
“take upon him to give the Holy Ghost, no more 
“than he doth to remit sins, when he pronoun- 
“ ceth the remission of sins. ... He doth shew the 
“ principal duty of a minister, and assureth him 
“ of the assistance of God’s Holy Spirit, if he la- 
“ bour in the same accordingly.” T. C. i. 44. 
“ These words, ‘ Receive,’ &c. are the imperative 
“ἐ mood, and do expressly signify a commandment. 
« And, the Bishop may as well say to the sea, 
“‘ when it rageth and swelleth, Peace, be quiet ; 
“as to say, ‘Receive, &c.’” Whitg. Def. ibid. 
“ The words .... because they signify that God 
«ὁ doth pour His Spirit upon those whom he calleth 
“to that function, are most aptly used of the 
“« Bishop (who is God’s instrument in that busi- 
pais ee the ordaining of ministers. , St. Paul 
“speaking to Timothy, 1 Tim. iv. saith, ‘ Neg- 
“lect not the gift that is in thee, which was given 
“thee of prophecy, with the laying on of the 
“ hands of the eldership” In which words the 
“ Apostle signifieth that God doth bestow his 
“ gifts and Spirit upon such as be called to the 
“‘ ministry of the word, whereof imposition of 
‘© hands is a token, or rather a confirmation.” T. C. 
ii, 292. « The place of Timothy is utterly imperti- 
“nent. For it is not question whether God doth 


Ch, Ixxvii. 6, 7.] 


Holy Ghost they say we cannot give, and 
therefore we “foolishly” bid men receive it. 
Wise men for their authority’s sake must 
have leave to befool them whom they are 
able to make wise by better instruction. 
Notwithstanding if it may please their wis- 
dom as well to hear what fools can say as 
to control that which they do, thus we have 
heard some wise men teach, namely that 
the “ Holy Ghost” may be used to signify 
not the Person alone but the gifts of the 
Holy Ghost 85, and we know that spiritual 
gifts are not only abilities to do things mi- 
raculous, as to speak with tongues which 
were never taught us, to cure diseases 
without art, and such like, but also that the 
very authority and power which is given 
men in the Church to be ministers of holy 
things, this is contained within the number 
of those gifts whereof the Holy Ghost is 
author, and therefore he which giveth this 
power may say without absurdity or folly 
“ Receive the Holy Ghost,” such power as 
the Spirit of Christ hath endued his Church 
withal, such power as neither prince nor 
potentate, king nor Cesar on earth can 
give. So that if men alone had devised 
this form of speech thereby to express the 
heavenly wellspring of that power which 
ecclesiastical ordinations do bestow, it is 
not so foolish but that wise men might bear 
with it. 

[6.7 If then our Lord and Saviour him- 
self have used the selfsame form of words 
and that in the selfsame kind of action, al- 
though there be but the least show of prob- 
ability, yea or any possibility that his mean- 
ing might be the same which ours is, it 
should teach sober and grave men not to be 
too venturous in condemning that of folly 
which is not impossible to have in it more 
Sa or ae of wisdom than flesh and 

lood should presume to control. Our Sa- 
viour after his resurrection from the dead 
gave his Apostles their commission say- 
ing 85, “ All power is given me in Heaven 
“and in earth: Go therefore and teach all 
“nations Baptizing them in the name of 
“the Father_and the Son and the Holy 
“ Ghost, teaching them to observe all things 
“ whatsoever I have commanded you.” In 
sum, “As my Father sent me, so send I 
“vou.” Whereunto St. John doth add 
farther that “ having thus spoken he breath- 
“ed on them and said, Receive the Holy 


* give his gifts to them which he calleth, or no ; 
Αἱ but whether he giveth them by this means, of 
“ἐ saying, ‘ Receive, &c.’” 

85 Eccles. Discip. fol. 52. p. 2. lin. 8. [“ Spiritum 
“ Sanctum, 1. 6. varia atque multiplicia illa dona 
“ Spiritus” ... And p. 68 of Cartwright’s Transl. 
« As for Barnabus, St. Luke doth plainly witness 
“that he was fullof the Holy Ghost (whereby I 
“understand the extraordinary gifts) and of 
“ faith.”] 

86 Matt. xxviii. 18. 


Whut Grace those Words originally conveyed. — 


501 


“ Ghost §7.”. By which words he must of 
likelihood understand some gift of the Spirit 
which was presently at that time bestowed 
upon them, as both the speech of actual de- 
livery in saying Receive, and the visible 
sign thereof his breathing did shew. Ab- 
surd it were to imagine our Saviour did 
both to the ear and also to the very eye 
express a real donation, and they at that 
time receive nothing. 

[7.1 It resteth then that we search what 
especial grace po did at that time receive. 
Touching miraculous power of the Spirit, 
most apparent it is that as then they re- 
ceived it not, but the promise thereof was 
to be shortly after performed. The words 
of St. Luke concerning that power are 
therefore set down with signification of the 
time to come 88: “ Behold I will send the 
“promise of my Father upon you, but tar- 
“ry you in the city of Jerusalem until ye 
“he endued with power from on high.” 
Wherefore undoubtedly it was some other 
effect of the Spirit, the Holy Ghost in some 
other kind which our Saviour did then be- 
stow. What other likelier than that which 
himself doth mention as it should seem of 
purpose to take away all ambiguous con- 
structions, and to declare that the Holy 
Ghost which he then gave was a holy and 
a ghostly authority, authority over the souls 
of men, authority a part whereof consisteth 
in power to remit and retain sins®*? “ Re- 
“ceive the Holy Ghost: whose sins soever 
“ye remit they are remitted ; whose sins 
“ye retain they are retained.” Whereas 
therefore the other Evangelists had set 
down. that Christ did before his suffering 
promise to give his Apostles the keys of 
the kingdom of heaven, and being risen 
from the dead promise moreover at that 
time a miraculous power of the Holy Ghost, 
St. John addeth that he also invested them 
even then with the power of the Holy 
Ghost for castigation and relaxation of sin, 
wherein was fully accomplished that which 
the promise of the Keys did import. 

Seeing therefore that the same power is 
now given, why should the same form of 
words expressing it be thought foolish ? 


The cause why we breathe not 39 as Christ 


87 John xx. 22. 

88 Luke xxiv. 49. 

89 John xx. 23. 

90 [Τ΄. C. i. 44. al. 63. “ If you think it so good 
“ reason to use this in the making of ministers, be- 
“ cause you use the words of our Saviour Christ, 
‘© why may you not as well blow upon them as he 
“ did......You are much to blame to leave out the 
outward sign or sacrament of breath.” Whitg. 
Def. 228. ““ Christ when he breathed upon them 
* did an action proper unto himself, for he thereby 
“ signified that he had authority to give unto them 
his Holy Spirit, and that the same Spirit did not 
“only proceed from the Father but from himself 
“also: when he spake these words, he made a 


502 


did on them unto whom he imparted power 
is for that neither Spirit nor spiritual au- 
thority may be thought to proceed from us, 
which are but delegates or assigns to give 
men possession of his graces. 

[8.] Now, besides that the power and au- 
thority delivered with those words is itself 
χάρισμα, ἃ gracious donation which the 
Spirit of God doth bestow, we may most 
assuredly persuade ourselves that the hand 
which imposeth upon us the function of our 
ministry doth under the same form of words 
so {16 itself thereunto, that he which receiy- 
eth the burden is thereby for ever warrant- 
ed to have the Spirit with him and in him 
for his assistance *!, aid, countenance and 
support in whatsoever he faithfully doth to 
discharge duty. Knowing therefore that 
when we take ordination we also receive 
the presence of the Holy Ghost, partly to 
guide, direct and strengthen us in all our 
ways, and partly to assume unto itself for 
the more authority those actions that ap- 
pertain to our place ,and calling, can our 
ears admit such a speech uttered in the 
reverend performance of that solemnity, or 
can we at any time renew the memory and 
enter into sericus cogitation thereof but 
with much admiration and joy? Remove 
what these foolish words do imply, and 
what hath the ministry of God besides 
wherein to glory? Whereas now, foras- 
much as the Holy Ghost which our Saviour 
in his first ordinations gave doth no less 
concur with spiritual vocations throughout 
all ages, than the Spirit which God derived 
from Moses to them that assisted him in 
his government 33 did descend from them to 
their successors in like authority and place, 
we have for the least and meanest duties 
performed by virtue of ministerial power, 
that to dignify, grace and authorize them, 
which no other offices on earth can chal- 
lenge. Whether we preach, pray, baptize, 
communicate, condemn, give absolution, or 
whatsoever, as disposers of God’s myste- 
ries, our words, judgments, acts and deeds, 
are not ours but the Holy Ghost’s. Enough, 
if unfeignedly and in heart we did believe 
it, enough to banish whatsoever may justly 


‘ perpetual promise that all such should receive 
“ his Spirit, as from time to time were by him call- 
“ ed to the office of the mmnistry.” T.C. ii. 293. “If 
“ because he instituted a ministry by those words 
«they are to be used, then the breathing must 
“ likewise, considering that he used that for the 
“ confirmation of the words.”] 

91 ἐς Etsi necessarium est trepidare de merito, re- 
“ ligiosum est tamen gaudere de dono: quoniam 
“ qui mihi oneris est auctor ipse fiet administra- 
“ tionis adjutor, et ne magnitudine gratie succum- 
“ bat infirmus, dabit virtutem qui contulit dignita- 
“tem.” Leo. ser. 1. in anniver. die Assumpt. Τὸ 
Πνεῦμα τὸ ἅγιον ἔθετο ἡμᾶς εἰς τὴν διακονίαν ταύτην. 
Greg. Nazian. [Orat. 5. ad fin.] 

9 Numb. xi. 17. 


The Desire of Holy Orders not properly Ambition. 


[Boor V. 


be thought corrupt, either in bestowing, or 
in using, or in esteeming the same other- 
wise than is meet. For profanely to be- 
stow, or loosely to use, or vilely to esteem 
of the Holy Ghost we all in show and pro- 
fession abhor. 

[9.] Now because the ministry is an of- 
fice of dignity and honour, some 33 are 
doubtful whether any man may seek for it 
without offence, or to speak more properly 
doubtful they are not but rather bold to ac- 
cuse our discipline in this respect, as not 
only permitting but requiring also ambi- 
tious suits and other oblique ways or means 
whereby to obtain it. Against this they 
plead that our Saviour did stay till his 
Father sent him, and the Apostles till he 
them; that the ancient Bishops in the 
Church of Christ were examples and pat- 
terns of the same modesty. Whereupon in 
the end they infer, “ Let us therefore at the 
“length amend that custom of repairing 
“from all parts unto the bishop at the day 
“of ordination, and of seeking to obtain or- 
“ders; let the custom of bringing commen- 
“datory letters be removed ; let men keep 
“themselves at home, expecting there the 
“voice of God and the authority of such as 
“may call them to undertake charge %4.” 

[10.] Thus severely they censure and 
control ambition, if it be ambition which 
they take upon them to reprehend. For of 
that there is cause to doubt. Ambition as 
we understand it hath been accounted a 
vice which seeketh after honours inordinate- 
ly. Ambitious minds esteeming it their 
greatest happiness to be admired, reveren- 
ced, and adored above others, use all means 
lawful and unlawful which may bring them 
to high rooms. But as for the power of 
order considered by itself and as in this 
case it must be considered, such reputation 


93 Auct. Libel. de Discip. Ecclesiast. [ fol. 25—27, 
or p. 35, of Cartwright’s Translation.] 

94 (Eccl. Disc. fol. 25. ‘ Neque vero hic quis- 
“* quam dona et suam dignitatem ostentet ; quibus 
“ fretus tanquam candidatus honores ambiat.. . 
“ Neque vero hic illud Apostoli nobis opponant, 
“eum qui episcopatum desiderat rem preclaram 
“ appetere, ut candidatorie petitionis ambitionem 
“ confirment. . . . Christum . . . delituisse legimus, 
“ et Patris sui vocem expectasse. ... Similiter fa- 
“ ciunt Apostoli.... Eades. modestia in veteris 
“ Ecclesie Episcopis apparet. . . . Corrigamus ali- 
“ quando morem illum ad diem ordinationum 
« Episcopi ex omnibus partibus confluendi, ordi- 
“ὁ nationem et ordines (trito Papistis vocabulo fere 
“ appellant) petendi atque ambiendi, commenda- 
“ titias amicorum aut dominorum literas afferendi, 
 omnem denique corrumpende yocationis ration- 
“ em querendi ; ac tandem (quod jam diu factum 
“ oportuit) ex Dei verbo statuamus, ne quis ampli- 
“us ullam in Ecclesia Dei vocationem ambiat, 
“ domi amnes sese contineant, operam suam mod- 
“ estius offerant, illic Dei vocem et eligentium auc- 
“toritatem ad Ecclesiam capessendam expec- 
« tent.”] 


et 


‘aa sceaeeminatman 


Ch. Ixxvii. 11—13.] Scripture Warrant for seeking Holy Orders. 


it hath in the eye of this present world, that 
they which affect it rather need encourage- 
ment to bear contempt than deserve blame 
as men that carry aspiring minds. The 
work whereunto this power serveth is com- 
mended, and the desire thereof allowed by 
the Apostle for good. Nevertheless be- 
cause the burden thereof is heavy and the 
charge great, it cometh many times to pass 
that the minds even of virtuous men are 
drawn into clean contrary affections, some 
in humility declining that by reason of 
hardness which others in regard of good- 
ness only do with fervent alacrity covet. 
So that there is not the least degree in this 
service but it may be both in reverence 
shunned‘, and of very devotion longed for. 

If, then, the desire thereof may be holy 
religious and good, may not the profession 
of that desire be so likewise? We are not 
to think it so long good as it is dissembled 
and evil if once we begin to open it. 

And allowing that it may be opened with- 
out ambition, what offence I beseech you is 
there in opening it there where it may be 
furthered and satisfied in case they to whom 
it appertaineth think meet? In vain are 
those desires allowed the accomplishment 
whereof it is not lawful for men to seek. 

Power therefore of ecclesiastical order 
may be desired, the desire thereof may be 
professed, they which profess themselves 
that way inclined may endeavour to bring 
their desires to effect, and in all this no neces- 
sity of evil. Is it the bringing of testimo- 
nial letters wherein so great obliquity con- 
sisteth 2 What more simple, more plain, 
more harmless, more agreeable with the 
law of common humanity than that men 
where they are not known use for their 
easier access the credit of such as can best 
give testimony of them? Letters of any 
other construction our church discipline al- 
loweth not, and these to allow is neither to 
require ambitious suings nor to approve 
any indirect or unlawful act. 

[11.1 The prophet Esay receiving his 
message at the hands of God and his 
charge by heavenly vision heard the voice 
of the Lord saying, “ Whom shall I send; 
“who shall go for us °°?” Whereunto he 
recordeth his own answer, “ Then I said, 
“Here Lord I am, send me.” Which in 
effect is the rule and canon whereby touch- 
ing this point the very order of the church 
is framed. The appointment of times for 


951 Tim. iii. 1. 

96 Tv παλαιῶν τοὺς εὐδοκιμωτάτους ἀνασκοπῶν εὑ- 
ρίσκω, ὅσους πώποτε εἰς ἐπιστασίαν ἣ προφητείαν ἡ 
χάρις προὐβάλετο, τοὺς μὲν εἴξαντας προθύμως τη κλή- 
σει τοὺς δὲ ἀναβαλλομένους τὸ χάρισμα, καὶ οὐδετέρων 
μεμπτὴν οὔτε τῶν ὑποχωρησάντων τὴν δειλίαν οὔτε τῶν 
ὁρμησάντων τὴν προθυμίαν, οἱ μὲν γὰρ τῆς διακονίας τὸ 
μέγεθος ηὐλαβήθησαν, οἱ δὲ τῳ καλοῦντι πιστεύσαντες 
ἠκολούθησαν. Greg. Nazian. Apologet. [p. 44.] 

91 Tsaiah vi. 8. 


503 


solemn ordination is but the public demand 
of the Church in the name of the Lord 
himself, “ Whom shall I send, who shall go 
“for us?” The confluence of men whose 
inclinations are bent that way is but the 
answer thereunto, whereby the labours of 
sundry being offered, the Church hath free- 
dom to take whom her agents in such case 
think meet and requisite. 

{12.] As for the example of our Saviour 
Christ who took not to himself this honour 
to be made our high priest, but received 
the same from him which said, “ Thou art 
“a Priest for ever after the order of Mel- 
“ chisedec °°,” his waiting and not attempt- 
ing to execute the office till God saw con- 
venient time may serve in reproof of usurped 
honours, forasmuch as we ought not of our 
own accord to assume dignities, whereunto 
we are not called as Christ was. But yet 
it should be withal considered that a proud 
usurpation without any orderly calling is 
one thing, and another the bare declaration 
of willingness to obtain admittance, which 
willingness of mind I suppose did not want 
in him whose answer was to the voice of 
his heavenly calling, “ Behold I am come 
“to do thy will®®.” And had it been for 
him as it is for. us expedient to receive his 
commission signed with the hands of men, 
to seek it might better have beseemed his 
humility than it doth our boldness to repre- 
hend them of pride and ambition that make 
no worse kind of suits than by letters of 
information. 

[13.] Himself in calling his Apostles pre- 
vented all cogitations of theirs that way, to 
the end it might truly be said of them, “Ye 
“chose not me, but I of my own voluntar 
“motion made choice of you!” Which 
kind of undesired nomination to ecclesiasti- 
cal places befell divers of the most famous 
amongst the ancient Fathers of the Church 
in a clean contrary consideration. For our 
Saviour’s election respected not any merit 
or worth, but took them which were furthest 
off from likelihood of fitness, that after- 
wards their supernatural ability and per- 
formance beyond hope might cause the 
greater admiration; whereas in the other 
mere admiration of their singular and rare 
virtues was the reason why honours were 
enforced upon them, which they of meek- 
ness and modesty did what they could to 
avoid. But did they ever judge it a thing 
unlawful to wish or desire the office, the 
only charge and bare function of the minis- 
try? Towards which labour what doth 
the blessed Apostle else but encourage 
saying, “ He which desireth it is desirous of 
“a good work??” What doth he else by 
such sentences but stir, kindle, and inflame 


ambition, if I may term that desire ambi- 


98 Heb. y. 6. 


1[S. John xv. 16.] 
99 Heb. x. 9. 


2[1 Tim. iii. 1. 


504 


tion, which coveteth more to testify love by 
painfulness in God’s service, than to reap 
any other benefit ? 

14.] Although of the very honour itself, 
and of other emoluments annexed to such 
labours, for more encouragement of man’s 
industry, we are not so to conceive neither, 
as if no affection could be cast towards 
them without offence. Only as the wise 
man giveth counsel’, “ Seek not to be made 
“a judge, lest thou be not able to take 
“away iniquity, and lest thou fearing the 
“person of the mighty shouldest commit an 
“offence against thine uprightness ;” so it 
always behoveth men to take good heed, 
lest affection to that which hath in it as 
well difficulty as goodness sophisticate the 
true and sincere judgment which before- 
hand they ought to have of their own 
ability, for want whereof many forward 
minds have found instead of contentment 
repentance. But forasmuch as hardness of 
things in themselves most excellent cooleth 
the fervency of men’s desires, unless there 
be somewhat naturally acceptable to incite 
labour, (for both the method of speculative 
knowledge doth by things which we sen- 
sibly perceive conic to that which is in 
nature more certain though less sensible, 
and the method of virtuous actions is also 
to train beginners at the first by things ac- 
ceptable unto the taste of natural appetite, 
till our minds at the length be settled to 
embrace things precious in the eye of rea- 
son, merely and wholly for their own sakes, ) 
howsoever inordinate desires do hereb 
take occasion to abuse the polity of God 
and nature, either affecting without worth, 
or procuring by unseemly means, that 
which was instituted and should be reserved 
for better minds to obtain by more approved 
courses; in which consideration the em- 
perors Anthemius and Leo did worthily op- 
pose against such ambitious practices that 
ancient famous constitution * wherein they 
have these sentences: “Let not a prelate 
“be ordained for reward or upon request, 
“ who should be so far sequestered from all 
“ambition that they which advance him 
“might be fain to search where he hideth 
“himself, to entreat him drawing back, and 
“to follow him till importunity have made 
“him yield; let nothing promote him but 


3 Ecclus. vii. 6. 

4[Cod. Justin. i. tit. iii. de Episcop. et Cler. 1. 
31. A. Ὁ. 469. “ Nee pretio, sed precibus, ordi- 
“« netur Antistes, Tantum ab ambitu debet esse 
‘* sepositus, ut queratur cogendus, rogatus rece- 
“ dat, invitatus effugiat, sola illi suffragetur neces- 
“© sitas excusandi. Profecto enim indignus est sa- 
“ cerdotio, nisi fuerit ordinatus invitus.” Accur- 
sius’ note however on the present reading is, “ Sic 
“omnes MSS. recte: i. 6. ‘orandus est Deus ut 
“ det optimum :’ vel ut alii exponunt, ‘ orandus 
“est is qui refugit hoc onus,’ Alii legunt ‘nec 
“« precious.’ ”’] 


Functions of the Levitical Priesthood. 


[Boox V. 


“his excuses to avoid the burden; they are 
“unworthy of that vocation which are not 
“thereunto brought unwillingly :” notwith- 
standing we ought not therefore with the 
odious name of ambition to traduce and 
draw into hatred every poor request or suit 
wherein men may seem to affect honour ; 
seeing that ambition and modesty do not 
always so much differ in the mark they 
shoot at as in the manner of their prosecu- 
tions. 

Yea even in this may be error also, if 
we still imagine them least ambitious which 
most forbear to stir either hand or foot to- 
wards their own preferments. For there 
are that make.an idol of their great suffi- 
ciency, and because they surmise the place 
should be happy that might enjoy them, 
they walk every where like grave pageants 
observing whether men do not wonder why 
so small account is made of so rare worthi- 
ness, and in case any other man’s advance- 
ment be mentioned they either smile or blush 
at the marvellous folly of the world which 
seeth not where dignities should offer them- 
selves. 

Seeing therefore that suits after spiritual 
functions may be as ambitiously forborne 
as prosecuted, it remaineth that the evenest 
line of moderation between both is® nei- 
ther to follow them without conscience, nor 
of pride to withdraw ourselves utterly from 
them. 

LXXVIII. It pleased Almighty God to 
choose to himself for discharge of the legal 
ministry one only tribe out of 
twelve others, the tribe of Levi, 
not all unto every divine ser- 
vice, but Aaron and his sons 
to one charge, the rest of that 
sanctified tribe to another. 
With what solemnities they 
were admitted into their functions, in what 
manner Aaron and his successors the high 
priests ascended every Sabbath and festi- 
val day, offered, and ministered in the tem- 
ple ; with what sin-offering once every year 
they reconciled first themselves and their 
own house, afterwards the people unto God ; 
how they confessed all the iniquities of the 
children of Israel, laid all their trespasses 
upon the head of a sacred goat, and so 
carried them out of the city; how they 
purged the holy place from all uncleanness, 
with what reverence they entered within 
the veil, presented themselves before the 
mercy seat, and consulted with the oracle 
of God: What service the other priests did 


Of Degrees, 
whereby the 
power of or- 
deris distin- 
guished; and 
concerning the 
attire of min- 
isters. 


δειλῶν, τῶν μὲν πάσαις ἐπιπηδώντων (προστασίαις) δει- 
λότερος, τῶν δὲ φευγόντων πάσας θαρσαλεώτερος. Greg. 
Nazian. Apologet. [p. 43 ] 

6 Πρὸς διατήρησιν καὶ φυλακὴν ὁσιότητος καὶ εὐσεβ- 
εἴας καὶ λειτουργιῶν at πρὸς τὴν τοῦ Θεοῦ τιμὴν dva~ 


φέρονται. Philo, p. 297. [ed. Paris, 1552.] 


5 Μέσος εἰμί τις τῶν τε ἄγαν ih καὶ τῶν λίαν 


—_— 


ek ee 


ρῶς (σαν “5 ὦ 


“3: 


Ch. ixxviii. 2.1 Order of the Christian Ministry: Priests and Deacons. 


continually in the holy place, how they 
ministered about the lamps, morning and 
evening, how every Sabbath they placed 
on the table of the Lord those twelve loaves 
with pure incense in perpetual remembrance 
of that mercy which the fathers the twelve 
tribes had found by the providence of God 
for their food, when hunger caused them to 
leave their natural soil and to seek for sus- 
tenance in Egypt; how they employed 
themselves in sacrifice day by day; finally 
what offices the Levites discharged, and 
what duties the rest did execute, it were a 
labour too long to enter into if I should col- 
lect that which Scriptures and other ancient 
records do mention. 

Besides these there were indifferently out 
of all tribes from time to time, some called 
of God as Prophets foreshewing them things 
to come, and giving them counsel in such 
eset inl as they could not be directed in 

y the law; some chosen of men to read, 
study, and interpret the Law of God, as the 
sons or scholars of the old Prophets, in 
whose room afterwards Scribes and ex- 
pounders of the law succeeded. 

And because where so great a variety is, 
if there should be equality, confusion would 
follow, the Levites were in all their service 
at the appointment and direction of the sons 
of Aaron or priests, they subject to the prin- 
cipal guides and leaders of their own order, 
and they all in obedience under the high 
priest. Which difference doth also manifest 
itselfin the very titles that men for honour’s 
sake gave unto them, terming Aaron and 
his successors High or Great ; the ancients 
over the companies of priests, arch-priests ; 
i agli fathers; scribes and interpreters 
of the Law, masters. 

[3.1] Touching the ministry of the Gospel 
of Jesus Christ; the whole body of the 
Church being divided into laity and clergy, 
the clergy are either presbyters or dea- 
cons. 

I rather term the one sort Presbyters 
than Priests?, because in a matter of so 


7“ Forso much as the common and usual speech 
“ of England is to note by the word Priest not a 
‘minister of the Gospel but a sacrificer, which the 
“ minister of the Gospel is not, therefore we ought 
“not to call the ministers of the Gospel Priests. 
“ And that this is the English speech, it appeareth 
“by all the English translations, which translate 
“always ἱερεῖς which were sacrificers Priests > 
“and do not on the other side for any that ever I 
“read translate πρεσβύτερος a Priest. Seeing there- 
“ fore a Priest with us and in our tongue doth sig- 
“nify both by the papists’ judgment in respect of 
“ their abominable mass, and also by the judgment 
“of the protestants in respect of the beasts which 
“ were offered in the law, a sacrificing office, which 
“ the minister of the Gospel neither doth nor can 
“execute ; it is manifest that it cannot be without 
“ great offence so used.” ‘T.C. lib. i. p. 198. [159. 
and p. 61, al. 82. “ Who can abide that a minis- 
“terof the Gospel should be called by the name 


505 


small moment I would not willingiy orfend 
their ears to whom the name of Priesthood 
is odious® though without cause. For as 
things are distinguished one from another 
by those true essential forms which being 
really and actually in them do not only give 
them the very last and highest degree of 
their natural perfection, but are also the 
knot, foundation and root whereupon all 
other inferior perfections depend, so if they 


| that first do impose names did always under- 


stand exactly the nature of that which they 


“of a Levite or sacrificer, unless it be he which 
“would not care much if the remembrance of the 
“ death and resurrection of our Saviour Christ were 
“ plucked out of his mind 3 

8 [Adm. ap. Whitg. Def. 721. “We speak not 
τς of the name of Priest, wherewith he defaceth the 
“ὁ minister of Christ...... seeing the office of priest- 
“hood is ended, Christ being the last priest that 
“ever was. ΤῸ call us therefore Priests as touch- 
“ing our office, is either to call back again the old 
*« pnesthood of the law, which is to deny Christ to 
“be comen, or else to keep a memory of the po- 
“pish priesthood of abomination still amongst us. 
“ΑΒ for the first, it is by Christ abolished, and for 
‘the second it is of Antichrist, and therefore we 
“ have nothing to do with it. Such ought to have 
“no place in the Church, neither are they minis- 
“ters of Christ sent to preach His gospel, but 
“ priests of the pope to sacrifice for the quick and 
“the dead ; that is, to tread under their feet the 
“blood of Christ. Such ought not to have place 
“among us, as the Senptures manifestly teach. 
‘ Besides that, we never read in the New Testa- 
“ment, that this word Priest, as touching office, 
“is used in the good part.” Whitg. Answ. ibid. 
“The name of Priest need not be so odious unto 
‘you, as you would seem to make it. I suppose 
it cometh of this word Presbyter, not of Sacer- 
“ dos, and then the matter is not great.” T. C. 
1. 159. al. 198.“ Although it will be hard for you 
“to prove that this word Priest cometh of the 
“Greek word πρεσβύτερυς, yet that is not the 
‘matter but the case standeth in this; that for- 
“asmuch as the common and usual speech,” &c. 
as in the preceding note. Whitg. Def. 722. “Iam 
“not greatly delighted with the name, nor so de- 
sirous to maintain it: but yet a truth is to be 
“ defended. I read in the old Fathers, that these 
“ two names, Sacerdos and Presbyter be confound- 
“ed. Isee also that the learned and the best of 
‘our English writers, such I mean as write in 
“ these our days, translate the word Presbyter so; 
‘and the very word itself as it is used in our 
“English tongue, soundeth the word Presbyter. 
* As heretofore use hath made it to be taken for a 
“ sacrificer, so will use now alter that signification, 
“and make it to be taken for a minister of the 
Gospel. But it is mere vanity to contend for the 
“name, when we agree of the thing.” Τ΄. C. iii. 
264. “The abuse of the ancient writers herein 
“may easily appear, in that, in this too great lib- 
“erty of speech, they also used to call the holy 
« Supper of the Lord a sacrifice, and the commnu- 
“nion table an Altar: if he allow of the one, he 
“ἐ must allow of the other. Butif these kind of 
“ speeches have given occasion of falling unto many, 
“then it is manifest that this defence is naught.”} 


506 


nominate, it may be that then by hearing 
the terms of vulgar speech we should still 
be taught what the things themselves most 
properly are. But because words have so 
many artificers by whom they are made, 
and the things whereunto we apply them 
are fraught with so many varieties, it is not 
always apparent what the first inventors 
respected, much less what every man’s in- 
ward conceit is which useth their words. 
For any thing myself can discern herein, I 
suppose that they which have bent their 
study to search more diligently such mat- 
ters do for the most part find that names 
advisedly given had either regard unto that 
which is naturally most proper; or if per- 
haps to some other specialty, to that which 
is sensibly most eminent in the thing signi- 
fied; and concerning popular use of words 
that which the wisdom of their inventors 
did intend thereby is not commonly thought 
of, but by the name the thing altogethier 
conceived in gross, as may appear in that 
if you ask of the common sort what any 
certain word, for example, what a Priest 
doth signify, their manner is not to answer, 
a Priest is a clergyman which offereth sa- 
crifice to God, but they shew some particu- 
lar person whom they use to call by that 
name. And, if we list to descend to gram- 
mar, we are told by masters in those schools 
that the word Priest hath his right place 3 
ἐπὶ τοῦ ψιλῶς προεστῶτος τῆς θεραπείας τοῦ Θεοῦ, 
“in him whose mere function or charge is 
“the service of God.” Howbeit because 
the most eminent part both of heathenish 
and Jewish service did consist in sacrifice 
vehen learned men declare what the word 
Priest doth properly signify according to 
the mind of the first imposer of that name, 
their ordinary scholies do well expound it 
to imply sacrifice 19, 

Seeing then that sacrifice is now no part 
of the charch ministry how should the name 
of Priesthood be thereunto rightly applied ? 
Surely even as St. Paul applieth the name 
of Flesh! unto that very substance of fishes 
which hath a proportionable correspondence 
to flesh, although it be in nature another 
thing. Whereupon when philosophers will 
speak warily, they make a difference be- 
tween flesh in one sort of living creatures '* 
and that other substance in the rest which 
hath but a kind of analogy to flesh: the 
Apostle contrariwise having matter of great- 
er importance whereof to speak nameth in- 


8 Etym. magn. [s. v. ἱξρεῦς.] 

10 "Tepedcat, θυσιάσαι. Hesych. [s. v. ἱερεῦσαι.] 
* Christus homo dicitur quia natus est; Propheta 
“quia futura revelavit; Sacerdos quia pro nobis 
* hostiam se obtulit.” Isid. Orig. lib. vil. cap. 2. 
fp. 55. E. ed. Du Breul.] 

111 Cor. xv. 39. 

12 "Ἔχει δ᾽ ἀπορίαν τί τὸ αἰσθητήριον τὸ τοῦ ἁπτοῦ 
ἀπτικὸν, πότερον ἡ σὰρξ καὶ ἐν τοῖς ἄλλοις τὸ ἀνάλογον, 


ἢ οὔ. Arist. de Anim. lib. ii. c. 11. [πο. 1.] 


Proper Force of the Term Presbyter. 


[Boox V. 


differently both flesh. The Fathers of the 
Church of Christ with like security of speech 
call usually the ministry of the Gospel 
Priesthood in regard of that which the Gos- 
pel hath proportionable to ancient sacrifices, 
namely the Communion of the blessed 
Body and Blood of Christ, although it have 
properly now no sacrifice!’. As for the 
people when they hear the name it draweth 
no more their minds to any cogitation of 
sacrifice, than the name of a senator or of 
an alderman causeth them to think upon 
old age or to imagine that every one so 
termed must needs be ancient because years 
mele respected in the first nomination of 
oth. 

[3.] Wherefore to pass by the name, let 
them use what dialect they will, whether 
we call it a Priesthood, a Presbytership, or 
a Ministry it skilleth not: Although in truth 
the word Presbyter doth seem more fit, and 
in propriety of speech more agreeable than 
Priest with the drift of the whole Gospel 
of Jesus Christ. For what are they that 
embrace the Gospel but sons of God ? 
What are churches but his families? See- 
ing therefore we receive the adoption and 
state of sons by their ministry whom God 
hath chosen out for that purpose, seeing also 
that when we are the sons of God, our con- 
tinuance is still under their care which were 
our progenitors, what better utle could ther¢ 
be given them than the reverend name of 
Presbyters or fatherly guides? The Holy 
Ghost throughout the body of the New 
Testament making so much mention of them 
doth not any where call them Priests. The 
prophet Esay I grant doth'4; but in such 
sort as the ancient fathers, by way of anal- 
oloy. A presbyter according to the proper 
meaning of the New Testament is “ he unto 
“whom our Saviour Christ hath communi- 
“cated the power of spiritual procrea- 
“tion's.” Out of twelve patriarchs issued 
the whole multitude of Israel according to 


13 (** Mr. Hooker feared not to say that ‘ saeri- 
* fice is now no part of the Church ministry,’ and 
“ that we have ‘ properly now no sacrifice.’ I pre- 
* sume he meant by proper sacrifice, prepitiatory, 
“according to the sense of the ‘Trent Council,” 
(sess. xxii. can. 1, 3.) “or of the new definitions. 
“ In such a sense as that, he might justly say that 
‘sacrifice is no part of the Church ministry, or 
“that the Christian Church has no sacrifice. But 
ἐς 1 commend not the use of such new language, 
“be the meaning ever so right: the Fathers never 
“used it”? Waterland, Charge, 1738. Works, 
vill. 168. Oxf. 1823.] 

14 Tsaiah Ixvi. 21. 

15 [Epiph. i. 908. A. her. 75. ο. 4. ὅτι μὲν ἀφροσ- 
duns ἐστὶ τὸ πᾶν ἔμπλεων, τοῖς σύνεσιν κεκτημένοις, 
τοῦτο δῆλον. τὸ λέγειν αὐτὸν ἐπίσκοπον καὶ πρεσβύτερον 
ἴσον εἶναι" καὶ πῶς ἔσται τοῦτο δυνατόν 5 ἡ μὲν γὰρ ἐσ- 
τὶ πατέρων γεννητικὴ τάξις" πατέρας γὰρ γεννᾷ τῇ ἐκκ- 
λησία᾽ ἡ δὲ πατέρας μὴ δυναμένη γεννᾶν, διὰ τοῦ λουτ- 
pod παλιγγενεσίας τέκνα γεννᾳ Tn ἐκκλησίᾳ, οὐ μὴν πα- 
τέρας ἢ διδασκάλους.] 


> b= 


0 
f 
t 


Ch. Ixxviii. 4, 5.1 Degrees among Presbyters ordained by our Lord. 


the flesh: And according to the mystery 
of heavenly birth our Lord’s Apostles we 
all acknowledge to be the patriarchs of his 
whole Church. St. John therefore beheld 
sitting about the throne of God in heaven 
four and twenty Presbyters, the one half 
fathers of the old, the other of the new Je- 
rusalem'®. In which respect the Apostles 
likewise gave themselves the same title", 
albeit that name were not proper but com- 
mon unto them with others. 

[4.1 For of presbyters some were great- 
er some less in power, and that by our Sa- 
viour’s own appoiniment; the greater 
they which received fulness of spiritual 
power, the less they to whom less was 
granted. 
was to publish the Gospel of Christ unto 
all nations, and to deliver them his ordi- 
nances received by immediate revelation 
from himself 18. Which preeminence ex- 
cepted, to all other offices and duties inci- 
dent into their order it was in them to 
ordain and consecrate whomsoever they 
thought meet, even as our Saviour did 
himself assign seventy other of his own dis- 
ciples inferior presbyters, whose commis- 
sion to preach and baptize was the same 
which the Apostles had. Whereas there- 
fore we find that the very first sermon 
which the Apostles did publicly make was 
the conversion of above three thousand 
souls'*, unto whom there were every day 
more and more added, they having no open 
place permitted them for the exercise of 
Christian religion, think we that twelve 
were sufficient to teach and administer sa- 
craments in so many private places as so 
great a multitude of people did require ? 
This harvest our Saviour no doubt foresee- 
ing provided accordingly labourers for it 
beforehand. By which means it came to 
pass that the growth of that church being 
so great and so sudden, they had notwith- 
standing in a readiness presbyters enough 
to furnish it. And therefore the history 
doth make no mention by what occasion 
presbyters were instituted in Jerusalem, 
only we read of things which they did, and 
how the like were made afterwards else: 
where. 

[5.] To these two degrees appointed of 
our Lord and Saviour Christ his Apostles 
soon after annexed deacons. Deacons 
therefore must know, saith Cyprian *°, that 


16 Rev. iv. 4; xxi. 14; Matt. xix. 28. 

17 1 Peter v. 1. 

18. Of τῶν ἱερῶν θεοπαραδότως νομοθέται. Dionys. 
Areop. p. 110. [de Eccl. Hier. 1, 5.] 

19 Acts ii. 41, 47. 

20 Cypr. Ep. ix. |. 3. ad Rogatianum. [al. Ep. 3. 
t. ii. p. 6. “ Meminisse Diaconi debent, quoniam 
* Apostolos, i. e. Episcopos et Praepositos Dominus 
* elegit; Diaconos autem post ascensum Domini 
“jn eelos Apostoli sibi constituerunt, episcopatus 
* sui et Ecclesie ministros.”] 


The Apostles’ peculiar charge. 


C—O -Ἐ οὠ»“---ςΞ.--ς---ς-..-ςς-΄-΄-.-..᾿᾿ 


507 


our Lord himself did elect Apostles, but 
deacons after his ascension into heaven the 
Apostles ordained. Deacons were stew- 
ards of the Church, unto whom at the first 
was committed the distribution of church 
goods, the care of providing therewith for 
the poor, and the charge to see that ali 
things of expense might be religiously and 
faithfully dealt in. A part also of their of- 
fice was attendance upon their presbyters 
at the time of divine service. For which 
cause Ignatius 3) to set forth the dignity of 
their calling saith, that they are in such 
case te the bishop as if angelical powers 
did serve him. 

These only being the uses for which 
deacons were first made, if the Church 
hath sithence extended their ministry far- 
ther than the circuit of their labour at the 
first was drawn, we are not herein to think 
the ordinance of Scripture violated except 
there appear some prohibition which hath 
abridged the Church of that liberty. Which 
I note chiefly in regard of them to whom it 
seemeth a thing so monstrous that deacons 
should sometime be licensed to preach, 
whose institution was at the first to another 
end?*. To charge them for this as men 
not contented with their own vocations and 
as breakers into that which appertaineth 
unto others is very hard 33, For when they 


21 Tonat. Epist. ad Tral. [c. 7. (from the interpo- 
lated portion) τὶ δὲ διάκονοι, ἀλλ᾽ ἢ μιμηταὶ τῶν ayye- 
λικῶν δυναμέων, λειτουργοῦντες aitw λειτουργίαν κα- 
θαρὰν καὶ ἄμωμον, ὡς Στέφανος ὃ ἅγιος ᾿Ιακώβῳ τῳ 
μακαρίῳ, καὶ Γιμόθεος καὶ Λῖνος Παύλῳ, καὶ ᾿Ανέγ- 
κλητος καὶ Κλήμης Πέτρῳ. 

22 [Adm. ap. Whitg. Def. 584. “ Touching dea- 
“cons, though their names be remaining, yet is 
“the office finally perverted and tumed upside 
“down; for their duty in the primitive Church 
“ was to gather the alms diligently and to distribute 
“it faithfully ; a'so for the sick and impotent per- 
“ sons to provide painfully, having ever a diligent 
“care that the charity of godly men were nc 
«ἐ wasted upon loiterers and idle vagabonds. Now 
“it is the first step to the ministry, nay rather a 
“ mere order of priesthood.” Whitg. Answ. ibid. 
“ΤΕ is true that in the primitive Church the office 
“of a deacon was to collect and provide for the 
“poor; but not only, for it was also their office to 
* preach and to baptize. For Stephen and Philip 
“ being Deacons did preach the Gospel : and Philip 
“did baptize theeunuch. Justinus Martyr saith,” 
(Apol. Ρ. 98. B. ἡ διάδοσις καὶ ἡ μετάληψις ἀπὸ τῶν 
εὐχαριστηθέντων ἑκάστῳ γίνεται, καὶ τοῖς οὐ παροῦσι 
διὰ τῶν διακόνων ματος “ that in the administra- 
“ tion of the Supper, the deacons did distribute the 
‘ bread and wine to the people.” 'T. C. i. 128. al. 
162. “δ affirmeth St. Stephen to have preach- 
“ed. But I deny it: for all that long oration which 
“he hath in the seventh of the Acts, is no sermon, 
«but a defence of himself......Philip baptized, not 
‘© in that he was a deacon, but for that he was an 
“« Evangelist.” Comp. Whitg. Def. ubi sup. and 
T. C. iit. 89...115. 

23 [The Admonition in the passage above had 
quoted Rom. xii. 8. ὁ μεταδιδοὺς, ἐν ἁπλότητι, (as 


508 


are thereunto once admitted, it is a part of | 


their own vocation, it appertaineth now un- 


Union of Offices sometimes allowable. 


[Boox V. 


in the former. We may not therefore dis- 
allow it in the Church of Geneva, that 


to them as well as others, neither is it in- | Calvin and Beza were made both pastors 


trusion for them to do it being in such sort 
called, but rather in us it were temerity to 
blame them for doing it. Suppose we the 
office of teaching to be so repugnant unto 
the office of deaconship that they cannot 
concur inone and the same person? What 
was there done in the Church by deacons 
which the Apostles did not first discharge 
being teachers ? 

Yea but the Apostles found the burden 
of teaching so heavy that they judged it 
meet to cut off that other charge and to 
have deacons which might undertake it *4. 
Be itso. The multitude of Christians in- 
creasing in Jerusalem and waxing great, it 
was too much for the Apostles to teach and 
to minister unto tables also. The former 
was not to be slacked that this latter might 
be followed. Therefore unto this they ap- 
pointed others. Whereupon we may right- 
ly ground this axiom, that when the subject 
wherein one man’s labours of sundry kinds 
are employed doth wax so great that the 
same men are no longer able to manage it 
sufficiently as before, the most natural way 
to help this is by dividing their charge into 
slips and ordaining of under officers, as our 
Saviour under twelve Apostles seventy 
Presbyters, and the Apostles by his exam- 
ple seven deacons to be under both. Nei- 
ther ought it to seem less reasonable, that 
when the same men are sufficient both to 
continue in that which they do and also to 
undertake somewhat more, a combination 
be admitted in this case, as well as division | 


the Puritans commonly did) to prove the office of 
Deacon. T.C. 1. 152. al. 190, adds, “St. Paul 
“ speaketh there against those which not content- 
“ing themselves with their own yocations did 
“ break into that which appertained unto others.” 
See also Adm. ap. Whitg. Def. 692. “The dea- 
“ conship must not be confounded with the minis- 
“try, nor the collectors for the poor may not usurp 
“the deacon’s office: but he that hath an office 
«ἐ must look to his office, and every man must keep 
‘himself within the bounds and limits of his own 
«ἐ vocation.” ] 

24 (T. Ὁ. 1. 152. al. 190. “ If the Apostles which 
“have such excellent and passing gifts did find 
“ themselves (preaching of the word and attending 
“to prayer) not able to provide for the poor ; but 
“ thought it necessary to discharge themselves of 
“that office, to the end they might do the other 
“ effectually and fruitfully ; he that shall do both 
“now must either do none well and profitably, or 
“else he must have greater gifts than the Apostles 
“had.” Whitg. Def. 688. “The Apostles were 
“occupied in planting Churches, in going from’ 
“ place to place to spread abroad the word of God, 
“and therefore they could not so conveniently pro- 
“vide for the poor: but the deacons having no 
“ such occasion of travelling and removing from 
“place to place, might very well both preach the 
“ Gospel and provide for the poor.”] 


and readers of divinity, being men so able 
to discharge both. To say they did not 
content themselves with their pastoral vo- Ὁ 
cations, but brake into that which belonged 
to others; to allege against them, “ He that 
“ exhorteth in exhortation*,” as against us 
“He.that distributeth in simplicity” is al- 
leged in great dislike of granting license 
for deacons to preach 35. were very hard. 

The ancient custom of the Church was 
to yield the poor much relief especially 
widows. But as poor people are always 
querulous and apt to think themselves less 
respected than they should be, we see that 
when the Apostles did what they could 
without hinderance to their weightier busi- 
ness yet there were which grudged that 
others had too much and they too little, the 
Grecian widows shorter commons than the 
Hebrews. By means whereof the Apostles 
saw it meet to ordain deacons. Now tract 
of time having clean worn out those first 
occasions for which the deaconship was 
then most necessary 2’, 1 might the better 
be afterwards extended to other services, 
and so remain as at this present day a de- 
gree in the clergy of God which the Apos- 
tles of Christ did institute 38, 

That the first seven deacons were chosen 
out of the seventy disciples is an error in 
Epiphanius**. For to draw men from 
places of weightier unto rooms of meaner 


2 Rom. xii. 8. 

36 [“« Whether a doctor may be the master of an 
“hospital, which is the Deacon’s office, is a great 
“question; for they say that Th. Cartwnght will 
‘“‘rather suffer this confusion of members of the 
“ Church, than give over his hospital.” Sutcliffe, 
False Semblant, &c. p. 26.] 

27 [Whitg. Def. 688. “If you speak of deacons 
“now, I say unto you, that under a Christian 
“ prince in the time of peace that part of their of- 
“ fice to provide for the poor is not necessary.”] 

28 [See Sutcliffe, False Semblant, &e. p. 109. 
‘«‘ Wherein is proved that the deacon’s office is an 
“holy ministry about the word and sacraments 
“and attendance of bishops: First, by the words 
“of the Apostle” (1 Tim. ii. 13,) “that maketh 
“ it βαθμὸν, “ἃ decree,’ and indueth it with παρρησία, 
«liberty of speech: Secondly, for that the same 
“ resembleth the Levites’ office, which taught and 
“ministered; which is confirmed by Jerome’s 
“‘opinion: Thirdly, by the examples of Stephen 
“and Philip: Fourthly, for that the deacons had 
“ the gifts of the Holy Ghost, which to distribute 
“alms were not so necessary:” (seo ape 
1 Tim. iii. 9:) “ Lastly, for that the Fathers wi 
one consent make the same an holy ministry, 
“ conversant about the things aforesaid, and never 
« did profane it in mere collection of alms.”} 

' 29Epipb. lib. i. 6. 21. [t ip. 50. D. ἀπέστειλε δὲ 
καὶ ἄλλους EBSopnxovradvd κηρύσσειν, ἐξ ὧν ἦσαν of bx- 
τὰ οἱ ἐπὶ τῶν χηρῶν τεταγμένοι... πρὸ τούτων δὲ 
Ματθίας, ὁ ἀντι ᾿Ιούδα συμψηφισθεὶς μετὰ τῶν ἅποσ- 


| στόλων. 


Ch. ixxviii. 6--3.] 


labour had not been fit. The Apostles to | 


the end they might follow teaching with 
more freedom committed the ministry of 
tables unto deacons. And shall we think 
they judged it expedient to choose so many 
out of those seventy to be ministers unto 
tables, when Christ himself had before 
made them teachers ? 

It appeareth therefore how long these 
three degrees of ecclesiastical order have 
continued in the Church of Christ, the 
highest and largest that which the Apostles, 
the next that which Presbyters, and the 
lowest that which Deacons had. 

[6.] Touching Prophets, they were such 
men as having otherwise learned the Gos- 
pel had from above bestowed upon them a 
special gift of expounding Scriptures and 
of foreshewing things to come. Of this 
sort Agabus 39 was and besides him in Je- 
tusalem sundry others, who notwithstand- 
ing are not therefore to be reckoned with 
the clergy, because no man’s gifts or quali- 
ties can make him a minister of holy things, 
unless ordination do give him power. And 
we no where find Prophets to have been 
made by ordination, but all whom the 
Church did ordain were either to serve as 
presbyters or as deacons. 

[7.1 Evangelists were presbyters of prin- 
cipal sufficiency whom the Apostles sent 
abroad and used as agents in ecclesiastical 
affairs wheresoever they saw need. They 
whom we find to have been named in 
Scripture Evangelists as Ananias *!, Apol- 
los 32, Timothy 33 and others were thus em- 
ployed. And concerning Evangelists af- 
terwards in Trajan’s days, the history eccle- 
siastical noteth 35 that many of the Apostles’ 
disciples and scholars which were then 
alive and did with singular love of wisdom 
affect the heavenly word of God, to shew 
their willing minds in executing that which 
Christ first of all required at the hands of 
men, they sold their possessions, gave them 
to the poor, and betaking themselves to 
travel undertook the labour of Evangelists, 
that is they painfully preached Christ and 
delivered the Gospel to them who as yet 
had never heard the doctrine of faith. 

Finally whom the Apostle nameth Pas- 
tors and Teachers what other were they 
than Presbyters also, howbeit settled in 


30 Acts xxi. 10; xi. 27. 

3 Acts. ix. 17. 

32 Acts xviil. 24. 

332 Tim. iv. 5,9; 1 Tim. iii. 15; v.14; ii. 8 

34 Euseb. Eccles. Hist. lib. iii. c. 38. [Πλεῖστοι 
τῶν τότε μαθητῶν, σφοδροτέρῳ φιλυσοφίας Epwri πρὸς 
τοῦ θείου λύγου τὴν ψυχὴν πληττύμενοι, τὴν Σωτῆρος 
πρότερον ἀπεπλήρουν παρακέλευσιν, ἐνδέεσι νέμοντες 
τὰς οὔσιας" ἔπειτα δὲ ἀποδημίας στελλόμενοι, ἔργον ἐπε- 
τέλουν εὐαγγελιστῶν, τοῖς ἔτι πάμπαν dvnxdors τοῦ τῆς 
πίστεως λύγου κηρύττειν τὸν Χριστὸν φιλοτιμούμενοι, 
«αὶ τὴν τῶν θείων εὐαγγελίων παραδιδόναι γραφήν. 


Exposition of 1 Cor. xii. 28. 


509 


some certain charge and thereby differing 
| from Evangelists 7 
[8.1 I beseech them therefore which have 

hitherto troubled the Church with ques- 
tions about degrees and offices of ecclesiasti- 
cal calling, because they principally ground 
themselves upon two places 35, that all par- 
tiality laid aside they would sincerely weigh 
and examine whether they have not misin- 
terpreted both places, and all by surmising 
incompatible offices where nothing is meant 
but sundry graces, gilts, and abilities which 
Christ bestowed. ‘To them of Corinth his, 
words are these: “%*God placed in the 
“ Church first of all some Apostles, second- 
“ly Prophets, thirdly teachers, after them 
“powers, then gifts of cures, aids, govern- 
“ments, kinds of languages. Are all 
“ Apostles? Are all Prophets? Are all 
“Teachers? Is there power in‘all? Have 
“all grace to cure? Do all speak with 
“tongues? Can all interpret? But be 
“you desirous of the better graces.” They 
which plainly discern first that some one 
general thing there is which the Apostle 
doth here divide into all these branches, 
and do secondly conceive that general to 
be church offices, besides a number of other 
difficulties, can by no means possibly deny 
but that many of these might concur in one 
man, and peradventure in some one all, 
which mixture notwithstanding their form 
of discipline doth most shun. On the other 
side admit that communicants of special 
infused grace, for the benefit of members 
knit into one body, the Church of Christ, 
are here spoken of, which was in truth the 
plain drift of that whole discourse, and see 
if every thing do not answer in due place 
with that fitness which sheweth easily what 
is likeliest to have been meant. For why 
are Apostles the first but because unto them 
was granted the revelation of all truth from 
Christ immediately? Why Prophets the 
second, but because they had of some 
things knowledge in the same manner ? 
Teachers the next, because whatsoever 


35 [2 Adm. 44. ed. 1617. “In the ministry 
“ therefore, after rehearsal made of those rare and 
“extraordinary functions of Apostles, Prophets, 
and Evangelists, there is declared in the last 
** place those ordinary functions of shepherds and 
“teachers, which endure in every well ordered 
“Church. Eph. iv. 11—13.” T. Ὁ. i. 63. al. 85. 
“That without these ministeries the Church may 
“be complete, it appeareth by that which is:in the 
“ Ephesians,” &c. Id. ii. 454. « The Archbishop- 
“rick seeing it is an ecclesiastical function, either 
“ἐ must be planted by one of these places, or die in 
“the Church: considering that there is no eccle- 
“ siastical function which is not here set forth.” 
See also Decl. of Disc. 137; Eccl. Disc. fol. 102. 
* Quum dubium non sit, Apostolum ad Ephesios, 
“ omnia muncra quibus ministerii opus continetur, 
“et per que Christus Ecclesiam suam edificari 
** yoluit, reeensuisse.” ] 

ι 1 Cor. xii. 28. 


510 Some Church Offices 
was known to them it came by hearing, yet 
God withal made them able to instruct, 
which every one could not do that was 
taught. After gifts of education there fol- 
low general abilities to work things above 
nature, grace to cure men of bodily dis- 
eases, supplies against occurrent defects 
and impediments, dexterities to govern and 
direct by counsel, finally aptness to speak 
or interpret foreign tongues. Which graces 
not poured out equally but diversely sorted 
and given, were a cause why not only they 
all did furnish up the whole body but each 
benefit and help other. 

[9.] Again the same Apostle otherwhere 
in like sort 37, “ To every one of us is given 
“grace according to the measure of the 
“ gift of Christ. Wherefore he saith, When 
“he ascended up on high he led captivity 
“captive and gave gifts unto men. He 
“therefore gave some Apostles and some 
“Prophets and some Evangelists and some 
“Pastors and Teachers, for the gathering 
“together of saints, for the work of the 
“ministry, for the edification of the body 
“of Christ”? In this place none but gifts 
of instruction are expressed. And because 
of teachers some were Evangelists which 
neither had any part of their knowledge by 
revelation as the Prophets and yet in ability 
to teach were far beyond other Pastors, 
they are as having received one way less 
than Prophets and another way more than 
Teachers set accordingly between both. 
For the Apostle doth in neither place res- 
pect what any of them were by office or 
power given them through ordination, but 
what by grace they all had obtained through 
miraculous infusion of the Holy Ghost. For 
in Christian religion this being the ground 
of our whole belief, that the promises which 
God of old had made by his Prophets con- 
cerning the wonderful gifts and graces of 
the Holy Ghost, wherewith the reign of the 
true Messias should be made glorious, were 
immediately after our Lord’s ascension per- 
formed, there is no one thing whereof the 
Apostles did take more often occasion to 
speak. Out of men thus endued with gifts 
of the Spirit upon their conversion to Chris- 
tian faith the Church had her ministers 
chosen, unto whom was given ecclesiastical 
power by ordination. Now because the 
Apostle in reckoning degrees and varieties 
of grace doth mention Pastors and Teach- 
ers, although he mention them not in res- 
pect of their ordination to exercise the 
ministry, but as examples of men especially 
enriched with the gifts of the Holy Ghost, 
divers learned and skilful men have so 
taken it as if those places did intend to 
teach what orders of ecclesiastical persons 
there ought to be in the Church of Christ, 
which thing we are not to learn from thence 


37 Ephes. iv. 7, 8. 11, 12; Psalm Ixviii. 18. 


not properly Orders. [Boox V. 
but out of other parts of Holy Scripture, 
whereby it clearly appeareth that churches 
apostolic did know but three degrees in the 
power of ecclesiastical order, at the first 
Apostles, Presbyters, and Deacons, after- 
wards instead of Apostles Bishops, con- 
cerning whose order we are to speak in the 
seventh book. 

[10.] There is an error which beguileth 
many who much entangle both themselves 
and others by not distinguishing Services, 
Offices, and Orders ecclesiastical, the first 
of which three and in part the second may 
be executed by the laity, whereas none 
have or can have the third but the clergy. 
Catechists, Exorcists, Readers, Singers, 
and the rest of like sort, if the nature onl 
of their labours and pains be considered, 
may in that respect seem clergymen, even 
as the Fathers for that cause term them 
usually Clerks *8; as also in regard of the 
end wierennis they were trained up, which 
was to be ordered when years and experi- 
ence should.make them able. Notwith- 
standing inasmuch as they no way differed 
from others of the laity longer than during 
that work of service which at any time 
they might give over, being thereunto but 
admitted not tied by irrevocable ordination, 
we find them always exactly severed from 
that body whereof those three before re- 
hearsed orders alone are natural parts. 

[11.] Touching Widows, of whom some 
men are persuaded, that if such as St. 
Paul 39 describeth may be gotten we ought 
to retain them in the Church for ever 4°; 

38 [See Bingham, Antigq. i. 5. 7.] 

39] Tim. ν. 9. 

40 T. C. Jib. i. p. 191. [153. “ Although there is 
“not so great use of these widows with us, as there 
“was in those places where the Churches were 
“ first founded, and in that time wherein this order 
“ of widows was instituted ; part of the which ne- 
“ cessity grew both by the multitude of strangers 
“ in the persecution, and by the great heat of those 
“ east countries, whereupon the washing and sup- 
“ pling of their feet was required ; yet for so much 
“as there are poor and sick in every Church, I do 
“not see how a better or more convenient order 
“can be devised...... then: :. ον that there should be 
“(if there can be any gotten) godly poor widows 
“ of the age which St. Paul appointeth...... I con- 
“ clude that if such may be gotten we ought also 
“to keep that order of widows in the Church still. 
«1 know that there be learned men which think 
“otherwise: but I stand upon the authority of 
“ God’s word, and not upon the opinions of men 
“ be they never so well learned.” Bancroft, Sur- 
vey, 177. “ There is a second cort of disciplinary 
“ widowists, that are grown very far past Cart 
“‘wright’s ifs. One that writeth ‘ the Defence of 
“the godly Ministers’ hath in that treatise framed 
“ten arguments of a wonderful power......wherein 
“he always comprehendeth the widows, and 
“nameth them as necessary parts of the form of 
“that church-govyernment which Christ and his 


“ Apostleshave appointed to be the ordinary and. 


Ch. Ixxviii. 19, 13.] The Fathers’ Witness to the Three Orders. 511 


certain mean services there were of atiend- j this day in the church of England no other 
ance, as about women at the time of their | than the same degrees of ecclesiastical or- 
baptism, about the bodies of the sick and | der, namely Bishops, Presbyters, and Dea- 
dead, about the necessities of travellers,}cons, which haa their beginning from 
wayfaring men, and such like, wherein the | Christ and his blessed Apostles themselves. 
Church did commonly use them when need| As for Deans, Prebendaries, Parsons, 
required, because they lived of the alms of | Vicars, Curates, Archdeacons, Chancellors, 
the Church, and were fittest for such pur- | Officials, Commissaries and such other the 
poses. St. Paul doth therefore to avoid | like names, which being not found in Holy 
scandai require that none but women well | Scripture, we have been thereby through 
experienced and virtuously given, neither | some men’s error thought to allow of eccle- 
any under threescore year of age should | siastical degrees not known nor ever heard 
be admitted of that number. Widows | of in the better ages of former times; all 
were never in the Church so highly es- | these are in truth but titles of office where- 
teemed as Virgins. But seeing neither of | unto partly ecclesiastical persons, and part- 
them did or could receive ordination, to jly others are in sundry forms and condi- 
make them ecclesiastical persons were ab- | tious admitted as the state of the Church 


surd. doth need, degrees of order still continuing 
(12.] The ancientest therefore of the | the same they were from the first beginning. 
Fathers mention those three degrees of ec-|_ [13.] Now what habit or attire doth be- 


clesiastical order specified and no more. |seem each order to use in the course of 
“ When your captains,” saith Tertullian ‘', 1 common life both for the gravity of his 
“that is to say the Deacons, Presbyters | place and for example’s sake to other men 
“and Bishops fly, who shall teach the laity | is a matter frivolous to be disputed of. A 
“that they must be constant?” Again, j small measure of wisdom may serve to 
“ What should I mention laymen **,” saith | teach them how they should cut their coats. 
Optatus, “yea or divers of the ministry | But seeing all well-ordered polities have 
“itself? To what purpose Deacons which |ever judged it meet and fit by certain 
“are in the third, or Presbyters in the | special distinct ornaments to sever each 
“second degree of priesthood, when the | sort of men from other when they are in 
“very heads and princes of all even cer- | public, to the end that all may receive such 
“tain of the Bishops themselves were con- | compliments of civil honour as are due to 
“tent to redeem life with the loss ofheav- | their rooms and callings even where their 
“en? Heaps of allegations in a case so Ξ are not known, it argueth a dispro- 

| 

! 


evident and plain are needless. I may se-| portioned mind in them whom so decent 
curely therefore conclude that there are at | orders displease 43. 


43 [Adm. ap. Whitg. Def. 261. ‘“ Ministers...... 
“in those days known by voice, learning, and 
“« doctrine ; now they must be discerned from other 
‘ by popish and Antichristian apparel, as cap, gown, 
“ tippet,” &c. . And Eccl. Dise. fel. 97—101. 
*« Certum yestimenti genus, forma, modus, nus- 

41 Tertull. de. Persecut. [c. 11. ‘“ Quum ipsi | “ quam non modo in communi vita sed ne in sac- 
“ auctores, i.e. ipsi Diaconi, Presbyteri et Epis- | “ ris quidem in Evangelio precipitur...Conquera- 
“ copi fugiunt ; quomodo Laicus intelligere poterit, |“ mur ex nostris aliquos inventos esse, qui quum 
« qua ratione dictum, Fugite de civitate in civita- | “ totus Papatus execrandus erat, ct hac Roma 
“tem?......Cum duces fugiunt, quis de gregario } “ Jerichuntane illius urbis anathemate devovenda, 
“numero sustinebit ad gradum in acie figendum | “ Babylonice vestis specie et splendore capti, eam 
“ suadere ?” &c.] “in Israelitica castra transtulerunt. Cur enim 

42 Optat. lib. 1. [c. 13. “ Quid commemorem | “ cappam et superpelliceum in sacris, in communi 
« Laicos, qui tunc in Ecclesia nulla fuerant digni- | “ vita liripipium, [tippet] (quod appe'lant) et quad- 
“ tate suffulti? quid ministros plurimos? quid Dia- | “ ratum pileum gerenda esse precipiunt, nisi quod 
“conos in tertio, quid Presbyteros in secundo |“ hee auctoritatem quandam apud populum ha- 
“ sacerdotio constitutos? Ipsi apices et principes | “ bere ......existiment.” ἄς. The regulations ob- 
“omnium, aliqui Episcopi, ut damno eterna vi- | jected to are to be found in Queen Elizabeth's 
too... lucis moras brevissimas compararent, in- j ‘‘ Advertisements,” 25 January, 1564-5. See 
“ἐ strumenta divine legis impie tradiderunt.”] | Sparrow’s Collection, p. i126.] 


“perpetual platform for guiding and governing 
“his Church until the end of the world: and 
* maketh them, by such force as his arguments 
“have, as necessary for the ordinary continuance 
** of them, as either Pastor, Doctor, Elders, or Men- 
** Deacons.”] 


END OF VOL. I. 


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